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THE 



GULISTAN 



(ROSE-GARDEN) 



BY 



/ 



sad! of shiraz, 



TRANSLATED FROM THE ORIGINAL 

BY FRANCIS GLADWIN, ESQ. 



A NEW EDITION. 



LONDON: 

PRINTED FOR PARBURY, ALLEN, AND CO,, 
LEADENHALL STREET. 




1834. 



<* 



<$& <# 



&#" 



LONDON' : 
SEDDING AND TURTLE, PRINTER, ARUNDEL STREET, STRAND. 



TO 
THE MOST NOBLE 

MARQUIS WELLESLEY, K.P., 

$c. fyc. fyc. 
THE ILLUSTRIOUS PATRON OF ORIENTAL LITERATURE, 

THIS EDITION OF 

THE GULISTAN OF SADY, 

COMPLETED 

DURING HIS LORDSHIP'S GLORIOUS ADMINISTRATION OF 

BRITISH INDIA, 

IS HUMBLY DEDICATED BY 

HIS LORDSHIP'S 

MOST FAITHFUL AND DEVOTED SERVANT, 

FRANCIS GLADWIN 

Patna, Jan, 12, 1806, 



PREFACE 



GULISTAN OF MUSLE-HUDDEEN SHAIK SADY, 
OF SHEERAZ. 



In the name of the most merciful God ! 

Praise to the God of majesty and glory, whose 
service is the means of approach ! and to offer him 
grateful acknowledgments insures an increase of boun- 
ty. Every breath when inhaled sustaineth life, and 
when respired it exhilarates the body : consequently 
every breathing includes two benefits, each of which 
demandeth a distinct acknowledgment. What hand 
or tongue can fulfil his praise? Sing praises ye posterity 
of David, for few of my servants are grateful. It is best 
for the servant to confess his weakness and implore for- 
giveness at the court of heaven, since no one is able to 
fulfil his duty towards God. The rain of his infinite 
mercy refresheth all places, and the table of his bounty 
is spread far and near. Amidst the enormous sins of 
his servants he rendeth not the vail of their reputation, 

and 



VI PREFACE. 

and during the commission of atrocious offences ceaseth 
not to bestow their daily bread. 

O merciful God, who out of thine hidden treasures 
afTordest daily sustenance to the Guebre and the infidel, 
how canst thou exclude thy friends, thou who deignest 
thus favourably to regard thine enemies ! He com- 
mandeth his chamberlain, the zephyr, to spread the eme- 
rald carpet, and ordereth the vernal clouds to foster the 
infant plants in the cradle of the earth. He clotheth the 
bodies of the trees with verdant foliage, the festal gar- 
ments of spring, and in celebration of the return of that 
season crowneth the youthful branches with garlands of 
blossoms. By his power, the juice of the cane is con- 
verted into delicious honey ; and by his discipline, the 
kernel of the date becometh a lofty tree. Clouds and 
wind, the moon, the sun, and the sky, are all busied, 
that thou, O man, mayest obtain thy bread and eat it 
not in neglect. For thy sake all these revolve and are 
obedient : it is not therefore consistent with the rules of 
justice that thou only shouldest not obey. There is a 
tradition of the chief of created beings, the most noble of 
existences, the mercy of the universe, the purest of 
mankind and completion of the revolution of ages, Mo- 
hammed Mustafa (upon whom be blessing and peace!) 
the intercessor, the obeyed, the gracious prophet, the 

bountiful, 






PREFACE. VU 

bountiful, the majestic, the affable, the sealed. Why 
should the wall of the faithful suffer anxiety which has 
such a supporter ? Why should he dread the waves of 
the sea who hath Noah for his pilot ? His perfections 
procured him exaltation, his comeliness dispelled the 
darkness; liberal are all his endowments; blessing be 
on him and on his race ! The tradition is this : That 
when a sinful servant, conscious of his guiltiness, lifteth 
up the hands of repentance in hopes of obtaining pardon 
at the court of the just, the glorious and sublime Being, 
the Almighty, regardeth him not; again he supplicates, 
and is 'again disregarded: once more he prayeth with 
humility and sorrow, and then the just God saith, " O 
my angels, of a truth I am ashamed on behalf of my ser- 
vant, who hath no other Providence than myself, and 
therefore verily I do pardon him. I have heard his 
prayer and have granted his petition, because I am 
ashamed of the excessive supplication and sorrow of my 
servant." 

Behold the mercy and kindness of God, he is [himself 
ashamed that his servant hath sinned ! Those who 
constantly reside at the temple of his glory confess the 
insufficiency of their worship, saying, "We have not 
worshipped thee in the manner that thou oughtest to be 
served." And they who would describe the form of his 

beauty 



Vlll PREFACE. 

beauty are wrapt in amazement, declaring, " We have 
not known thee as thou oughtest to be known." If any 
one should require me to describe him, how shall the 
disheartened describe that which hath no form ? The 
lovers are slain by the beloved, and no voice proceedeth 
from the dead. A devout man in deep contemplation, 

1 with his head reclining on the bosom of meditation, 
was immersed in the ocean of vision. When he reco- 
vered from that state, one of his companions, by way of 
pleasantry, said, " W T hat miraculous present have you 
brought us from this garden which you have been visit- 
ing?" He answered, " It was my intention, that when 
I reached the rose-bush I would fill my lap with flowers, 
for presents to my friends; but when I came to the 
spot, the odour so overpowered my senses that my skirt 
dropt out of my hands." O bird of the desert, learn 

4 thou love of the moth, who being burnt expireth with- 
out a sigh. They who pretend to be informed are igno- 
rant, for they who have known him have not yet reco- 
vered their senses. O, thou art beyond the reach of 
imagination, conjecture, or thought; surpassing all that 
has been related, and excelling every thing that I have 
heard or read. The banquet is concluded, and the 
period of life is arrived. I continue describing thee the 
same as at the commencement, 

The 



PREFACE. IX 



The virtues of the Monarch of Islamism, — may God 
perpetuate his reign ! 

The favourable mention of Sady which has fallen from 
the mouths of people in general, and the fame of his 
sayings that has spread over the whole surface of the 
globe, so that the words of his friendly pen are eaten 
like sugar ; and the value given to his scraps of writings, 
insomuch that they pass current like bills of exchange ; 
all this cannot be ascribed to the perfection of his own 
merit and eloquence, but is owing to the monarch of the 
earth, who is the axis of the revolution of time, the re- 
presentative of Solomon, the defender of the faithful, the 
mighty king of kings, the illustrious Atabuk MozufTa- 
ruddeen Aboobukr, the son of Sad, the son of Zungy, 
the shadow of God on earth ; approve him, O Lord, and 
grant his desires ! He regarded me with the eye of 
kindness, loaded me with commendation, and shewed a 
sincere attachment ; and therefore, for his sake, persons 
of all descriptions have taken a fancy to me : for man- 
kind readily adopt the sentiments of their King. From 
the time that you have looked kindly on my humble 
state, my merits are more manifest, than the sun. If 
your servant was made up of defects every fault that 
the Sultan might commend would be construed into an 

excellence. 



X PREFACE. 

excellence. One day, in the bath, a piece of perfumed 
clay came to me from the hand of a friend. I said to it, 
" Art thou musk or an artificial compound of sweets, 
for I am charmed with thy delightful odour ?" It an- 
swered, " I was a worthless piece of clay, but having for 
a season associated with the rose, the virtue of my com- 
panion was communicated to me ; otherwise I am the 
same identical earth that I was at first." O God ! be- 
stow happiness on the Moslems by a long continuance 
of his life ; increase the reward of his virtues and per- 
fections; exalt the dignity of his friends and of his 
governors ; and send destruction to his avowed and 
secret foes, for the sake of those sayings recorded in the 
verses of the Koran. O Lord ! protect his kingdom, 
and be thou the guardian of his son ! Of a truth, the 
world enj oys happiness through his means ; may his 
own good fortune be perpetual, and may God befriend 
him with the standard of victory. In such wise, may 
the branch also flourish of which the King is the root, 
since the goodly produce of the soil dependeth on the 
excellency of the seed. May the most holy and mighty 
God preserve the land of Sheeraz in perfect peace until 
the day of resurrection, through dread of the justice of 
its governors, and by the blessings entailed on those 
who act conformably to wisdom ! Know you not why 

I delavcd 



PREFACE. XI 

I delayed some time abroad on my travels ? I departed 
out of dread of the Turks ; for I beheld the country in 
disorder, like the hair of an Ethiopian. Their form was 
human ; but, like wolves, their claws were reeking in 
blood. Within the city were men with minds virtuous 
as angels, and without was an army of warlike lions. 
On my return I found the land at peace, the tigers hav- 
ing forsaken their savage dispositions. Thus, at first, 
I beheld the world full of tumult, sorrow, and strife, and 
it has changed to its present happy state in the reign of 
the just monarch, Atabuk Aboobukr Ben Sad Zungy. 
The land of Persia is in no danger of suffering distress 
so long as it is governed by one like thyself, who art 
the shadow of God. At this day, no one can point out 
on the surface of the earth an asylum of comfort like 
the threshold of thy gate. It is thy duty to support the 
helpless, and it behoveth us to offer up grateful acknow- 
ledgments, whilst the reward is with God, the creator 
of the universe. O God ! preserve the land of Persia 
from the storms of strife, as long as the earth and the 
air shall endure. 



Th 



XU PREFACE. 

The cause of writing the Gulistan. 

One night I was reflecting on the time which had 
elapsed, and lamenting that so much of my life was 
spent ; I pierced the stony mansion of my heart with 
adamantine tears, and repeated the following lines as 
applicable to my condition : 

1 In every moment of my life a breath is expended, 
so that what remaineth is of but small account. Alas ! 
thou hast spent fifty years in sleep, excepting these five 
days that thou hast been awakened to reflection. Shame 
on that man who departed without finishing his work ; 
who, when the drum was beaten for marching, had not 
made up his burthen. Sweet sleep on the day of march- 
ing withholds the traveller from his way. Every one 
who came erected a new fabric ; he departed and eva- 
cuated the tenement for another to enter ; and this, in 
like manner, formed new schemes ; but no one ever 
finished the building. Place no reliance on an unsteady 
friend ; the liar deserveth not belief. Since both the 
good and the bad must die, happy is that man who car- 
ries off the ball of virtue. # Send to your own tomb the 
provisions for the journey; no one will bring them 
after you, therefore dispatch them before your departure. 

* Alluding- to the game of Chowgong, or the Mall. 

Life 



PREFACE. Xlll 

Life is snow, and the summer sun advanceth : only a 
small part remaineth unmelted. Art thou yet slothful ! 
You, who have gone empty-handed to market, I fear 
will not return with a full napkin. Whosoever eateth 
his wheat before it is ripe, must glean ears of corn at 
the time of harvest. Listen attentively to the admoni- 
tion of Sady ; the road is such as I have described it : 
be of good cheer and proceed on your journey.' After 
deliberating on the subject, it appeared to me advisable 
that I should make choice of retirement, and, withdraw- 
ing myself from society, erase from the tablet of my 
memory all vain words, and refrain from conversation. 

One deprived of the faculty of speech, who sitteth in 
a corner deaf and dumb, is preferable to him who cannot 
govern his tongue. At length one of my friends, the in- 
timate and familiar partner of my travels and companion 
of my cell, entered the door, and accosted me after his 
usual manner ; but, in return for all his pleasantry and 
mirth, and inclination to familiar intercourse, I gave no 
answer, nor raised up my head from the knees of adora- 
tion. He looked displeased, and said, " Whilst you 
have the power of utterance, speak, O my brother, with 
favour and kindness, for to-morrow, when the messenger 
of fate arrive th, you will through necessity be silent." 
One of my comrades informed him how matters stood, 

saying, 



XIV PREFACE. 

saying, " Such an one hath positively resolved to spend 
the remainder of his life in devotion, and to observe 
silence ; follow his example, if you are able, and keep 
him company." He replied, " I swear by the great 
God, and by our long uninterrupted friendship, that I 
will neither breathe nor stir a step until he hath an- 
swered with his accustomed freedom ; for it is folly to 
distress our friends, when an inconsiderate oath can be 
easily expiated. It is contrary to justice, and opposite 
to the sentiments of the wise, that the sword of Aly 
should remain in the scabbard, or that the tongue of 
Sady should cleave to the roof of the mouth. To what 
shall be likened the tongue in a man's mouth ? It is 
the key of the treasury of wisdom : when the door is 
shut, who can discover whether he deals in jewels or 
in small ware? Although, in the estimation of the 
wise, silence is commendable, yet at a proper sea- 
son free speech is preferable. Two things indicate 
an obscure understanding; to be silent when we 
ought to converse, and to speak when we should be 
silent." 

To be brief, I was not able to restrain my tongue from 
speaking to him : I thought it inhuman to turn my face 
from him, because he was an agreeable and sincere 
friend. When you determine to fight, be sure either 

that 



PREFACE. XV 

that you are stronger than your adversary, or that you x - 
have a swifter pair of heels. Thus through necessity I 
spoke, and went abroad in good humour. It was the 
season of spring, the air was temperate and the rose in 
full bloom. The vestments of the trees resembled the 
festive garments of the fortunate. It was midspring, 
when the nightingales were chanting from the pulpits of 
the branches ; the rose decked with pearly dew, like 
blushes on the cheek of a chiding mistress. It hap- 
pened once that I was benighted in a garden in com- 
pany with one of my friends. The spot was delightful, 
the trees intertwined ; you would have said that the 
earth was bedecked with glass spangles, and that the 
knot of the Pleiades was suspended from the branch of 
the vine. A garden with a running stream, and trees 
from whence birds were warbling melodious strains ; 
that filled with tulips of various hues, these loaded with 
fruits of several kinds. Under the shade of its trees the 
zephyr had spread the variegated carpet. In the morning, 
when the desire to return home overcame our inclination 
for remaining, I saw in his lap a collection of roses, odori- 
ferous herbs, and hyacinths, which he had intended to 
carry to town. I said, " You are not ignorant that the 
flower of the garden soon fadeth, and that the enjoy- 
ment of the rose-bush is but of a short continuance ; and 

the 



XVI PREFACE. 

the sages have declared, that the heart ought not to be 
set upon any thing that is transitory." He asked, 
" What course is then to be pursued ?" I replied, " I 
am able to form a book of roses, which will delight the 
beholders and gratify those who are present; whose 
leaves the tyrannic arm of the autumnal blasts can never 
affect, nor injure the blossoms of its spring. What 
benefit will you derive from a basket of flowers ? Carry 
a leaf from my garden. A rose may continue in bloom 
for five or six days, but this rose-garden will flourish for 
ever." As soon as I had uttered these words, he flung 
the flowers from his lap, and, laying hold on the skirt 
of my garment, exclaimed, " When the beneficent pro- 
mise, they faithfully discharge their engagements." In 
the course of a few days, two chapters (one on the com- 
forts of society, and the other containing rules for con- 
versation*) were written out in my note-book, in a style 
that may be useful to orators and improve the skill of 
letter-writers. In short, whilst the rose was yet in 
bloom, the book entitled the Rose-Garden was finished ; 
but it will be truly perfected on gaining a favourable 
reception at court, and when it obtains an indulgent pe- 
rusal from that Prince, who is the asylum of the world, 
the shadow of the Most High, the ray of providential 

* Chapters VII. and VIII.- — Suroory. 

beneficence , 



PREFACE. XV11 

beneficence, the treasury of the age, the refuge of reli- 
gion, the favourite of Heaven, the mighty arm of the 
victorious empire, the lamp of the resplendent religion, 
the most splendid of mankind, the aggrandizer of the 
faith, Sad son of Atabuk the Great ; that potent mo- 
narch, to whom nations bend the neck, lord paramount 
of the Kings of Arabia and Persia, sovereign of land and 
sea, inheritor of the throne of Solomon, Mozuffurud- 
deen, may God perpetuate the good fortune of both, 
and prosper all their righteous undertakings ! If orna- 
mented with the Sovereign's approbation, it is a gallery 
of China paintings and the designs of Urzung.* I trust 
that he will not look dissatisfied, since the Rose-gar- 
den is not a fit place for displeasure ; and more espe- 
cially, as its fortunate preface is inscribed to Sad Aboo- 
bukr Ben Zungy. 



Celebration of the great Ameer, the Fortunate 
Fnkrruddeen, Aboobukr Ben Aboo Nusr. 

Once more the bride of my imagination, conscious 
of her want of beauty, raiseth not her head, but in a 
desponding mood modestly looks down upon her feet, 
not venturing to make her appearance in the assembly 

* The paintings of the impostor Mani. 

b of 



XV111 PREFACE. 

of beautiful youths, unless she be decked with the jewels 
of approbation from the great Ameer, who is learned and 
just, assisted by Heaven, the conqueror of his enemies, 
the support of the throne of empire, counsellor of the 
state, the asylum of the indigent and refuge of the 
stranger, the patron of the learned and friend of men of 
piety, the glory of the Persian race and strength of the 
arm of empire, of royal endowments, the glory of the 
state and of religion, the succour of the faith and of the 
faithful, the confidant of Kings and Emperors, Aboo- 
bukr Ben Aboo Nusr, may God prolong his life, in- 
crease his dignity, enlighten his breast, and augment his 
reward ! for he is celebrated amongst all the nobles of 
the earth, and is the confluence of laudable actions. 
Whosoever enjoy eth the shadow of his kindness, his sin 
is pardoned and his enemy becometh his friend. Every 
other individual servant and domestic hath some duty 
appointed him, in the performance of which, should he 
be somewhat negligent or slothful, he would most cer- 
tainly incur displeasure and reprehension ; but for the 
class of Durwaishes, whose duty it is to be grateful for 
the kindness of their superiors, to celebrate their virtues, 
and to implore blessings for them, such service is better 
performed when absent than when present, because in 
the latter case their behaviour may border on specious- 

ness, 



PREFACE. XIX 

ness, whilst the other is void of ceremony and more 
acceptable. The sky's incurvated back became straight y 
through delight when dame Nature brought forth a son 
like thee. It is a pure instance of Divine mystery, 
when the Creator of the universe, out of his benevo- 
lence, distinguishes a servant for the instruction of man- 
kind. He hath obtained immortality whose fame liveth, 
because after his departure the renown of his virtue in- 
sures existence to his name. It is matter of indiffer- 
ence, whether the learned praise thee or not, for the 
face of a beloved mistress requireth not the art of the 
tire-woman. 



Excuse J or the Omission of Personal Service ; and 
the Cause of choosing Retirement. 

My deficiency and backwardness in the strenuous 
discharge of personal service at the palace of sove- 
reignty, resembles the story told of Buzerchemeher ; 
how that, when a number of the sages of Hind were 
discoursing of his virtues, they could discover in him 
only this fault, that he hesitated in his speech, so that 
his hearers were kept a long time in suspense before 
he delivered his thoughts. Buzerchemeher overheard 
their conversation and observed, " It is better to deli- 
berate 



XX PREFACE. 

berate before I speak than to repent of what I have 
said." Old men of experience, who know the value 
of words, reflect and then speak. Expend not your 
breath in talking idly ; speak to the purpose, and mind 
not if your delivery should be slow. First think and 
then speak; but stop before they say, ' It is enough.' 
Man excelleth the brute creation by the faculty of 
speech ; but you are beneath the brute if you make an 
improper use of that gift. How then could I venture 
to make my appearance in the assembly of grandees of 
sovereignty, the confluence of men of piety and the 
centre of profound scholars ; where, if in the course of 
conversation I should feel animated, I might be pre- 
sumptuous ? Small is the capital stock which I could 
produce before the Vizier. Glass beads amongst jewel- 
lers are not worth a barleycorn ; a lamp in the face of 
the sun emitteth not a ray of light ; and a lofty turret 
at the foot of mount Alwund appears diminutive. Who- 
soever stretcheth out his neck, claiming consequence, is 
beset by enemies from all quarters. Sady lies prostrate, 
freed from worldly desires ; no man attempteth to com- 
bat with one who is down on the ground. Considera- 
tion should precede speech ; they first lay the founda- 
tion and then build the wall. I. understand making- 
artificial flowers, but am not a professed gardener ! I 

sell 



PREFACE. XXI 

sell a beauty, but not in Canaan. # They asked Lok- 
man of whom he had learned philosophy : he answered 
" Of the blind, because they never advance a step until 
they have tried the ground." Try your way before you 
stir your foot : be assured of your manhood, and then 
marry. 

Although the cock is dauntless in battle, yet to what 
purpose shall he strike against a hawk with brazen 
talons ? The cat is a tiger in seizing the mouse ; but is 
herself a mouse when engaged with the tiger. 

But relying on the liberal disposition of the great, 
who shut their eyes on the defects of the humble and 
strive not to expose the faults of inferiors, I have, in a 
summary form, comprised in this book of morals and 
choice tales, embellished with verses and relations of 
meritorious deeds of Kings ; in collecting materials for 
which I have spent a considerable part of my life. 
These were my reasons for writing the Gulistan. May 
God favour me with his aid ! These verses and recitals 
will last for years, when every particle of dust of which 
I am compounded will be dispersed. The intention in 
drawing this picture is, that it may remain after me ; 
seeing that existence is fleeting, unless a devout person 

* Alluding to Joseph who, on account of his beauty was styled the 
Moon of Canaan, 

should 



XX11 PREFACE. 

should one day, out of compassion, bestow his blessing 
on the works of the Durwaishes. 

Having maturely deliberated on the general arrange- 
ment of the book, the order of the chapters, and 
abridging the style of the language, it seemed advisable 
that this verdant garden, planted like paradise, should 
also resemble it by having eight gates ; and I abridged 
the work, that it might not be thought tedious. 

Chap. I. On the morals of Kings. 

— II. On the morals of Durwaishes. 

— III. On the excellency of contentment. 

— IV. On the advantage of silence. 

— V. On love and youth. 

— VI. On weakness and old age. 

— VII. On the force of education. 

— VIII. Rules for conduct in life. 

Date of the book. At the time when I enjoyed a 
cheerful mind, in the year six hundred and fifty-six of 
the Hejira sera, # my design was to give advice, and I 
have spoken accordingly. I committed the work to 
God, and departed. 

* A.D. 1258. 



CONTENTS. 



PAGE 

Chap. I. On the Morals of Kings 1 

— II. On the Morals of Durwaishes .... 67 

— III. On the Excellency of Contentment . . 123 

— IV. On the Advantages of Taciturnity . .166 

— V. On Love and Youth 177 

— VI. On Imbecility and Old Age . . . .214 

— VII. On the Effects of Education . . . . 225 

— VIII. Rules for Conduct in Life . . . . . 259 



THE 



G U L I S T A N 



CHAP. I. 
ON THE MORALS OF KINGS, 



TALE I. 

I have heard, that a certain monarch having 
commanded a captive to be put to death, the 
poor wretch, in a fit of despair, began to abuse 
and reproach the King, in his own language ; 
according to the saying, * Whosoever washeth 
his hands of life, uttereth whatever is in his 
heart.' "A man without hope speaketh boldly; 
as the cat, when driven to despair, seizeth the 
dog : in the time of need, when it is impossible 
to escape, the hand graspeth the sharp-edged 
sword." The King asked, " What doth he 
say?" One of the Viziers, who was of a bene- 
volent disposition, replied, (< O, my Lord, he 
, b said, 



said, the Almighty befriendeth him who stifleth 
his anger, and is merciful to his fellow crea- 
tures." The King had compassion on him, 
and spared his life. Another Vizier, of a con- 
trary temper, said, " It becometh not persons 
of our rank to speak any thing but truth in the 
presence of monarchs ; that man reviled the 
King, and spoke indecently." The King was 
displeased at his speech, and said, "lam more 
satisfied with that falsehood, than with this 
truth, which you have uttered : because that 
was well intended, and this is founded on ma- 
lignity; and the sages have declared, that 
falsehood, mixed with good advice, is prefer- 
able to truth tending to excite strife." When 
a king is guided by the advice of another, woe 
be unto him if he speaketh any thing but good. 
On the portico of the hall of Feridoon was 
written, ' The world, O my brother, continueth 
not to any one ; place your affections on the 
Creator of the universe, and that will suffice. 
Make no reliance, neither rest upon the king- 
dom of this world ; seeing how many like your- 
self it hath nourished and killed.' When the 
pure soul is about to depart, what is the dif- 
ference 



ference between expiring on a throne or on the 
bare ground ? 



TALE II. 

One of the Kings of Khorasan saw in a dream 
Sultan Mahmood Sebuktegeen, an hundred 
years after his death, when the whole of his 
body had fallen into pieces and become dust, 
excepting his eyes, which moved in the sockets, 
and looked about. All the philosophers were 
at a loss to explain the meaning, excepting a 
Durwaish, who, after making his obeisance, 
said, " He is still looking about, because his 
kingdom is possessed by others." Many men 
of renown whom they have buried in the ground, 
have not left any traces of their existence on the 
surface of the earth. That old corpse which 
they had deposited in the grave, his dust is so 
decayed that not a single bone of him remains. 
The happy name of Nushirvan still exists through 
his liberality, although a long season hath 
elapsed since his departure. Do good, O man, 
and account your life as gain, before the report 
is spread that such an one is no more, 

b 2 Tale 



TALE III. 

I heard of a king's son, who was low in 
stature and ill-favoured, whilst all his brothers 
were tall and handsome. Once on a time, his 
father looked at him with disgust, which the 
son had sagacity enough to discover, and said, 
" O father! a short man, who is wise, is pre- 
ferable to him who is tall and ignorant. Not 
every thing is valued according to its height ; 
the sheep is clean, and the elephant an un- 
clean animal. Sinai is one of the most incon- 
siderable mountains of the earth, but verily it 
is the greatest before God in rank and dignity. 
Have you heard, what was said one day by a 
wise lean man to a fat blockhead? One Arab 
horse, though lean, is preferable to a stable full 
of asses." The father laughed, the courtiers 
applauded, and the brothers were mortified to 
the very soul. Until a man hath spoken, his 
defects and his skill are concealed. Imagine 
not every desert to be empty, for perhaps a 
tiger may be there asleep. I heard that at that 
time a powerful enemy appeared against the 

King, 



King, and when the two armies met, the first 
person who impelled his horse into the action 
was this young prince, calling out, " I am not 
him, whose back you shall see in the day of 
battle, but my head may be found in dust and 
blood : for whosoever flghteth the battle staketh 
his own life; and he who flieth, sporteth with 
the blood of his troops." Having thus said, he 
attacked the troops of the enemy, and over- 
threw several men of renown. When he came 
to his father, he bowed down to the earth and 
said, " O ye, to whom my form appeared con- 
temptible without considering the force of my 
valour, in the day of battle the slender steed is 
useful, and not the fattened ox." It is reported, 
that the enemy having many troops, and this 
side but few, a body of the latter were giving 
way, upon which the Prince vociferated, " Ex- 
ert yourselves like men, that ye may not wear 
the dress of women." The troopers, animated 
by this speech, joined in the general attack, 
and are reported to have gained the victory 
over the adversary on that day. The King 
kissed his head and eyes, and folded him 
in his arms, and his affection towards him in- 
creased 



creased daily, till at length he appointed him 
his successor. The brothers became envious, 
and put poison into his food. His sister seeing 
this from a window, flapped to the shutters ; and 
he understanding the signal, withdrew his hand 
from the dish, and exclaimed, \" If the wise 
should be deprived of life, it would be impos- 
sible for the unskilful to supply their place. No 
one would go under the shade of the owl, if the 
Homai was annihilated from the earth." They 
informed the father of the circumstances, who 
sent for the brothers, and after rebuking them 
properly, he gave to each of them a suitable 
portion of his kingdom, that all cause of strife 
and bickering might subside. It has been ob- 
served, that ten Durwaishes may sleep upon 
one blanket, but that one kingdom cannot con- 
tain two kings. If a pious man eateth half a 
loaf of bread, he bestoweth the other half on 
the poor. If a king possesseth the dominion of 
a whole climate, he longeth to have the same 
enjoyment of another. 



Tale 



TALE IV. 

A gang of Arabian robbers had assembled 
on the top of a mountain, and blocked up the 
road of the caravan. The inhabitants were dis- 
tressed by their stratagems, and the troops of 
the Sultan overpowered; because the thieves, 
having possessed themselves of a fortress on the 
summit of the mountain, made this strong hold 
their fixed residence. The counsellors of the 
King's party consulted together how to remove 
this grievance; because if they were suffered 
to continue any time in this state, they would 
become too powerful to be subdued. The tree 
that has only just taken root, may be pulled up 
by the strength of a man ; but should it continue 
some time in that state, it could not be eradi- 
cated even by a windlass. It is possible to stop 
the course of a spring with a bodkin, which, 
when formed into a full stream, cannot be forded 
by an elephant. They came to the determina- 
tion to send one as a spy, to watch the opportu- 
nity when the thieves should be gone to attack 
a tribe, and the place evacuated . They de- 
tached 



tached a party of approved men, who concealed 
themselves in the pass of the mountains. In 
the evening, when the robbers returned from 
their expedition with their plunder, they laid 
aside their weapons, and deposited their spoil. 
The first enemy who attacked them was Sleep, 
about the end of the first watch of the night. 
The sun's disk passed into shadow; Jonas en- 
tered into the whale's belly. The gallant men 
sprang out of the ambush, and pinioned the 
robbers one after another. In the morning they 
were brought to the palace, when the King gave 
orders for them all to be put to death. There 
happened to be amongst them a lad, the first 
fruits of whose youth were yet immature ; the 
freshness of his cheeks resembled a rose-bud in 
early spring. One of the Viziers kissed the foot 
of the King's throne, and bowed his head to the 
earth in intercession, saying, " This boy hath 
not, like the rest, tasted the fruit of the garden 
of life, nor ever enjoyed the harvest of the sea- 
son of youth ; I therefore venture to hope from 
your Majesty's known clemency, that you will 
oblige your servant, by sparing the lad's blood." 
The King looked displeased at these words, as 

they 



they did not accord with his enlightened under- 
standing, and he observed that an evil root will 
not thrive in a goodly shade. " To educate 
the worthless, is like throwing a walnut upon a 
dome; it is better to eradicate them altogether; 
for to extinguish the fire, and suffer a spark to 
remain; or to kill the snake, and preserve the 
young, is not acting like a wise man. Though 
the clouds should pour down the water of life, 
you would never gather fruit from the branch 
of the willow. Waste not your time on low 
people, for we can never obtain sugar from the 
reed." When the Vizier heard these words, he 
reluctantly approved of them, and praised the 
King for his just observation, saying, " May 
the King live for ever! nothing can be more 
true than what my lord hath pronounced, that 
if he had continued with these wicked wretches, 
he would naturally have fallen into their evil 
courses, and would have become one of them; 
but your servant entertains hopes, that this 
boy, by associating with men of probity, will 
receive instruction, and imbibe virtuous senti- 
ments; for being but a child, his principles 
cannot be tainted with the lawless and inimical 

disposition 



10 

disposition of that banditti; for in the Hadees it 
is recorded : ' Of a truth every one is born with 
a disposition to Islamism, and it is owing to 
his parents his becoming a Jew, a Christian, or 
a Majoosie.' Lot's wife associated with the 
wicked, and his posterity forfeited the gift of 
prophecy ; but the dog of the companions of the 
cave, by long converse with the virtuous, be- 
came a rational creature." The Vizier having 
thus concluded his speech, some of the cour- 
tiers joined in his petition, till at length the 
King spared the life of the youth, and said, " I 
grant your request, although I disapprove of it. 
Know you not what Zal said to Rustam ? Con- 
sider not any enemy as weak and contemptible. 
I have frequently seen water issue from a small 
spring, which so increased in its course, that it 
carried away the camel with his load." Sum- 
marily, the Vizier took the youth into his fa- 
mily, and educated him with kindness and at- 
tention. An able master was appointed his 
tutor, who taught him how to ask a question, and 
return an answer with elegance, together with 
all the accomplishments requisite for court, so 
that his manners met with general approbation. 

Once, 



11 

Once, when the Vizier mentioned to the King- 
some particulars of the youth's disposition and 
manners, and was saying that wise education 
had made impression on him, and that his former 
ignorance was rooted out of his mind, the King 
laughed at those expressions, and said, " The 
wolf's whelp will at length become a wolf, al- 
though it be brought up along with men." Two 
years after this conversation, a set of vagabonds 
of the town entered into a conspiracy with him, 
and taking an opportunity, he killed the Vizier 
and his two sons, carried off an immense booty, 
and succeeding his father as the head of the 
gang, became an avowed offender. The King, 
apprised thereof, in the emotion of amazement 
exclaimed, " How can any one form a good 
sword out of bad iron ? O ye philosophers, it is 
impossible to convert a worthless wretch into 
a good man. The rain, in whose nature there 
is no partiality, produces tulips in the garden, 
but only weeds in a barren soil. A sterile soil 
will not yield spikenard; waste not then seed 
upon it. To shew favour to the wicked, is in 
fact doing injury to the good." 



ALE 



12 



TALE V. 



I saw at the gate of Ughulmish an officer's 
son, who was endowed with wisdom and saga- 
city beyond description : even his childhood 
was distinguished by proofs of superior abilities. 
The star of sublimity shone on his head through 
wisdom. Summarily, he obtained favour in the 
sight of the Sultan, on account of his beauty 
and acute understanding, according to the say- 
ing of the sages, ' Ability, and not riches, con- 
stitutes worth : greatness dependeth on skill, 
and not on years.' His companions became 
envious, and accusing him falsely of dishonesty, 
made a fruitless attempt to deprive him of life. 
But what can the enemy do against him who 
hath an assured friend? The King asked him, 
" What is the cause of their striving against 
you?" He replied, " Under the shade of your 
Majesty's protection, I have gained the good 
will of every one, excepting the envious man, 
who cannot be satisfied but by the decline of 
my good fortune; and may the wealth and pros- 
perity of sovereignty be perpetual. I can avoid 

injuring 



13 

injuring the mind of every one, but what shall 
I do to the envious man, who carrieth the 
injury in his own breast?" Die, thou envious 
wretch, since thou canst not be cured of the 
disease under which thou labourest but by 
death ! The malevolent man wishes that mis- 
fortune may befal the successful. If the bat's 
eye seeth not in the day, what fault is on that 
account to be imputed to the sun ? Require 
you truth ? It is better for a thousand such eyes 
to suffer, than that the brightness of the sun 
should be obscured. 



TALE VI. 

They tell a story of one of the Kings of 
Persia, that he had stretched out the hand of 
oppression on the property of his subjects, and 
exercised tyranny and violence. By his re- 
peated acts of injustice, the people were com- 
pelled to emigrate to different countries, beyond 
the reach of his power. When his subjects 
were diminished, the resources of his govern- 
ment were lessened, his treasury was exhausted, 

and 



14 

and powerful enemies pressed him on all quar- 
ters. Whosoever looketh for assistance in the 
day of adversity, let him exercise humanity in 
the season of prosperity. If you do not treat 
kindly the servant with the ring on his ear, he 
will depart; shew kindness in such manner 
that the stranger may become a willing servant. 
One day in his presence they were reading in 
the Shahnameh, the history of the decline of 
the kingdom of Zohac, and the reign of Feri- 
doon. The Vizier asked the King, " Since 
Feridoon had neither money, nor territory, nor 
troops, how did it happen that the kingdom 
was conferred on him ?" He answered, " In 
the manner you have heard ; the people joined 
him, and through their strength he gained the 
kingdom." The Vizier rejoined, " Seeing that 
collecting people together is the means of form- 
ing a kingdom, why then do you make them 
disperse, unless you do not desire to govern ? 
It is advisable to cherish the army at the risk 
of your life, as the Sultan deriveth his power 
from his troops." The King asked, " What 
methods are to be taken to collect together 
troops and subjects?" The Vizier replied, 

« The 



15 

" The monarch must be just to induce them 
to approach him, and merciful, that they may 
enjoy peace in the shade of his government; 
but you possess neither of these qualities. A 
tyrant cannot govern a kingdom, as a wolf 
cannot perform the office of a shepherd. The 
tyrannic prince saps the foundation of his own 
empire." The King was offended at the Vi- 
zier's wise admonition, and ordered him to be 
bound and committed to prison. A short time 
after, the sons of the King's uncle commenced 
hostilities, and appeared in arms, and claimed 
possession of their father's dominions. A num- 
ber of people, who on account of his oppres- 
sion had absconded, now joined the enemy 
and supported them ; till at length the King- 
was dispossessed of the kingdom, and they 
obtained it. 

The king who suffers the poor to be op- 
pressed, will find in the day of adversity, his 
friends become powerful foes. Be on good 
terms with your subjects, and sit down secure 
from the attack of your enemy; for, to a just 
monarch, his subjects are an army. 

Tale 



10 



TALE VII. 



A King was sitting in a vessel with a Persian 
slave. The boy having never before seen the 
sea, nor experienced the inconvenience of a 
ship, began to cry and lament, and his whole 
body was in a tremour. Notwithstanding all 
the soothings that were offered, he would not be 
pacified. The King's diversion was interrupted, 
and no remedy could be found. A philosopher, 
who was in the ship, said, " If you will com- 
mand me, I will silence him." The King 
replied, " It will be an act of great kindness." 
The philosopher ordered them to throw the boy 
into the sea, and after several plunges, they laid 
hold of the hair of his head, and dragging him 
towards the ship, he clung to the rudder with 
both his hands. 

When he got out of the water, he sat down 
quietly in a corner of the vessel. The King was 
pleased, and asked how this was brought about. 
The philosopher replied, " At first he had never 
experienced the danger of being drowned ; 
neither knew he the safety of a ship." In like 

manner, 



17 



manner, he knoweth the value of prosperity 
who hath encountered adversity. O thou who 
hast satisfied thine hunger, to thee a barley loaf 
is beneath notice ; that seems loveliness to me, 
which in thy sight appears deformity. To the 
nymphs of paradise, purgatory would be hell ; 
and ask the inhabitants of hell whether pur- 
gatory is not paradise. There is a difference 
between him who claspeth his mistress in his 
arms, and him whose eyes are fixed on the door 
expecting her. 



TALE VIII. 

They asked King Hormuz, " What crime 
have you found in your father's ministers, that 
you ordered them to be imprisoned?" He re- 
plied, " I have not discovered any crime, but 
perceiving that they fear me greatly in their 
hearts, and do not place full reliance on my 
promise, I was alarmed, lest, out of apprehension 
for their own safety, they might attempt my 
ruin ; and therefore I have followed the advice 
of the sages, who say, ' Fear him who feareth 

c you, 



18 

you, although you be able to cope with an hun- 
dred such. Dost thou not know, that the cat 
when desperate teareth out the tiger's eyes 
with her claws ? The snake biteth the foot of 
the peasant, from the dread of having its own 
head dashed against a stone.' " 



TALE IX. 

A King of Arabia was sick in his old age, 
and there was no hope of his recovery, when a 
horseman entered the gate and brought these 
glad tidings, " Through your Majesty's aus- 
pices, I have taken such a fortress ; the gar- 
rison are made prisoners, and the troops and 
subjects of that quarter have one and all sub- 
mitted to your government." 

When he heard these words he sighed and 
said, " This good news concerns not me but 
mine enemies ; that is, those who shall succeed 
to my kingdom. My precious life hath been 
vainly spent in the expectation of accomplishing 
my wishes, but now, to what purpose does it 
serve, for I have no hope that my past life 

should 



19 



should return ! The hand of Fate beats his 
march upon the drum. Alas ! mine eyes, take 
your leave of this head ; hands, arms, and 
wrists, bid adieu to each other. Death, a foe 
to my desire, hath overtaken me. For the 
last time coma before me, O my friends! my 
days have been spent in ignorance ; I have not 
performed my duty : shun my example." 



TALE X. 

In a certain year I was sitting retired in the 
great mosque at Damascus, at the head of the 
tomb of Yahiya the prophet (on whom be 
peace !). One of the Kings of Arabia, who 
was notorious for his injustice, happened to 
come on a pilgrimage, and having performed 
his devotions, he uttered the following words : 
" The poor and the rich are servants of this 
earth, and those who are richest have the 
greatest wants." 

He then looked towards me and said, "Be- 
cause Durwaishes are strenuous and sincere in 
their commerce with heaven, unite your prayers 

c 2 with 



20 



with mine, for I am in dread of a powerful 
enemy." I replied. " Shew mercy to the weak 
peasant, that you may not experience difficulty 
from a strong enemy. It is criminal to crush 
the poor and defenceless subjects with the arm 
of power. He liveth in dread who befriendeth 
not the poor ; for should his foot slip, no one 
layeth hold of his hand. Whosoever soweth 
bad seed, and looketh for good fruit, tortureth 
his imagination in vain, making a false judg- 
ment of things. Take the cotton out of thine 
ear, and distribute justice to mankind ; for if 
thou refusest justice, there will be a day of retri- 
bution. The children of Adam are limbs of 
one another, and are all produced from the same 
substance : when the world gives pain to one 
member, the others also suffer uneasiness. 
Thou, who art indifferent to the sufferings of 
others, deservest not to be called a man," 



TALE XL 

A Durwaish, who never prayed in vain, 
made his appearance at Baghdad. Hojaj Yousuf 

sent 



21 



sent for him, and said, " Offer up a prayer for 
me." He said, "0 God take away his life." 
Hojaj asked, " For God's sake what kind of 
prayer is this ?" He answered, " It is a salutary 
wish for yourself and for all Moslems. O 
thou powerful wretch, who oppressest the weak, 
how long will this violence continue? Of what 
use is thy government ? It is better that thou 
shouldst die, because thou art an oppressor of 
mankind." 



TALE XII. 

A certain tyrannical king asked a religious 
man, " What kind of devotion will be most 
meritorious for me to perforin?" He replied, 
" That you sleep at noon, because in that one 
moment you will not oppress mankind." 

When I saw a tyrant sleeping at noon, I 
said, " He is a tyrant, it is best that he should 
be overcome with sleep. He who is better 
asleep than awake, death is preferable to such 
an evil life." 

Tale 



22 



TALE XIII. 

I heard of a king who had spent the night 
in jollity, and when he was completely intoxi- 
cated, he said, " I have never in my life expe- 
rienced a more pleasant moment than the pre- 
sent, for I have no thoughts about good or 
evil, and am not plagued with any one." A 
naked Durwaish, who had been sleeping with- 
out in the cold, said, " O King, there is none 
equal to thee in power. I grant that you have 
no sorrow of your own ; but what, then, hast 
thou no concern about us?" The King was 
pleased at this speech, and threw out of the 
window a bag of a thousand dinars, and said, 
" O Durwaish, hold out your skirt." He an- 
swered, " Whence shall I produce a skirt, who 
have not a garment ?" 

The King the more pitied his weak estate, 
and in addition to the money sent him a dress. 
The Durwaish having consumed the whole sum 
in a short time, came again. Riches remain 
not in the hand of the pious, neither patience 

in 



23 

in the heart of a lover, nor water in a sieve. 
At a time when the King had no care about 
him, they related his case. He was angry, and 
turned away his face from him : and to this 
point men of wisdom and experience have ob- 
served that we ought to guard against the fury 
and rage of king's, for frequently their thoughts 
are engrossed by important affairs of state, and 
they cannot endure interruption from the vulgar. 
Whosoever watches not a fit opportunity, must 
expect nothing from the King's favour. Till 
you perceive a convenient time for conversing, 
lose not your own consequence by talking to no 
purpose. The King said, " Drive away this 
insolent extravagant fellow, who has dissipated 
such an immense sum in so short a time ; since 
the Biet ul mal is designed to afford a mouthful 
for the poor, and not to feast the fraternity of 
devils. The blockhead who burns a camphor 
candle in the day-time, you will soon see with- 
out oil in his lamp at night." One of the 
Viziers, a good counsellor, said, " O King, it 
seems expedient that stated allowances should 
be settled for people of this class separately for 
their maintenance, that they may not live ex- 
travagantly ; 



24 



travagantly ; but what you commanded in dis- 
pleasure, to exclude them altogether, is repug- 
nant to the principles of true generosity ; to fill 
one with hopes through kindness, and then to 
destroy him with despair. A monarch cannot 
admit people into his presence, and when the 
door of liberality is open, then shut it upon 
them with violence. No one seeth the thirsty 
pilgrims on the sea shore : wherever there is a 
spring of sweet water, men, birds, and ants 
flock together." 



TALE XIV. 

One of the former Kings was negligent in 
protecting his dominions, and having suffered 
his troops to be in distress, when a powerful 
enemy appeared they forsook him. When pay 
is withheld from the troops, they are unwilling 
to put their hands to their swords. Being inti- 
mately acquainted with one who had deserted 
his post, I reproached him, saying, " It is base, 
disreputable, mean, and ungrateful, when upon 
a trifling change of condition, a man forsakes 

his 



25 

his old master, unmindful of the favours of 
many years." He replied, " If I should tell 
you the state of the case, you would acquit me. 
Perhaps my horse was without barley and 
my saddle-cloth in pawn ; and the Prince, who 
through avarice withholds the pay of his sol- 
diers, does not deserve that they should expose 
their lives in his service. Give money to the 
gallant soldier that he may expose his head, for 
if you do not pay him, he will seek his fortune 
elsewhere. The strong man, if his belly is full, 
will fight valiantly, but when hungry, he will 
run away stoutly." 



TALE XV. 

A certain Vizier, being dismissed from his 
office, joined a society of Durwaishes, the bles- 
sing of whose company made such an impression 
as bestowed comfort on his mind. The King 
was again favourably disposed towards him, and 
ordered that he should be reinstated ; to which 
the Vizier would not consent, saying, that 
degradation was preferable to employment. 

" They 



26 

b They who are seated in the corner of retire- 
ment close the dog's teeth and men's mouths : 
they tear their papers and break their pens, and 
are delivered from the hands and tongues of 
slanderers." The King said, " Of a truth, we 
stand in need of a man of such sufficiency for the 
administration of our government." The Vizier 
observed, that the proof of a man's being suffi- 
ciently wise, was his not engaging in such 
matters. The Homai is honoured above all 
other birds, because it feeds on bones, and in- 
jures not any living creature . 

Parable, They asked a Syagoosh, " Why do 
you choose the servile society of the lion ?" He 
replied, " Because I eat the remains of his hunt- 
ing, and live guarded from the machinations 
of my enemies, under the protection of his 
valour." They asked, " Now that you are 
under the shadow of his protection, and grate- 
fully acknowledge his beneficence, why do you 
not approach nearer, so as to be brought into 
the circle of his principal servants, and to be 
numbered amongst his favourite ministers ?" He 
replied, "I am not so confident of my safety 
from his severity. If the Gueber lights the 

fire 



27 

fire an hundred years, yet should he fall into it 
for an instant, he would be burnt. It may hap- 
pen that a King's minister obtains money ; or he 
may chance to lose his head. The sages have 
said, ' Beware of the inconstant disposition of 
princes, who sometimes are dissatisfied at a salu- 
tation; and sometimes, in return for rudeness, 
will bestow a dress of honour.' And they have 
also observed, ' Wit is an accomplishment in a 
courtier, but a blemish in the character of 
a wise man. Preserve the dignity of your own 
character, and leave sport and buffoonery to 
courtiers.' " 



TALE XVI. 

One of my companions was complaining to 
me of the unfavourableness of the times, and 
said, " I have but small means with a large 
family, and am not able to support the burthen 
of poverty. It has frequently come into my 
mind to go to some other country, that by what- 
ever way I might maintain myself, no one 
would know of my good or bad fortune. Many 

a person 



28 



a person has slept an hungered without any one 
knowing who it was : many a vital spirit has 
departed, over which no one has wept. Again, 
I reflect on the malevolence of my enemies, 
who in my absence would scoffingly laugh at 
my conduct, and impute my exertions for the 
benefit of my family to want of humanity, and 
might say, c Behold that shameless wretch, who 
will never experience good fortune ; he consults 
his own ease, and abandons to distress his wife 
and children/ I have some skill in arithmetic, 
as you know ; and if, through your interest, 
any office can be obtained, that will be the 
means of making my mind easy, during the 
remainder of my life, I shall not be able to ex- 
press my gratitude." I said, " Alas ! my friend, 
the service of princes has two sides, the expec- 
tation of a livelihood, and the dread of losing- 
one's life ; and it is contrary to the opinion 
of the wise, for the sake of such hope to fall 
into such danger. No one cometh to the poor 
man's house, saying, ' Pay the taxes on your 
ground or garden ; either be prepared to en- 
counter anxiety and grief, or expose your intes- 
tines to the crow/ 5 He replied, " This speech 

is 



29 



is not applicable to my case : you have not an= 
swered my question. Have you not heard the 
saying, that whosoever is guilty of dishonesty, 
his hand trembles on rendering his accompt? 
Rectitude is the means of conciliating the 
divine favour. I never saw any one lost on a 
straight road ; and the sages have remarked, that 
four kinds of persons are mortally afraid of four 
others : the oppressor dreads the king, the thief 
dreads the watchman, the adulterer dreads the 
informer, and the harlot the Mohtesib ; but he 
who has a clear conscience, what has he to 
apprehend from investigation ? Live not extra- 
vagantly while in office, if you wish that, on 
your removal from it, your enemy may have no 
power to injure you. Be upright in your con- 
duct, O my brother, and stand not in awe of 
any one. The fuller beats foul cloths only against 
the stone." I replied, " The story of the fox 
suits you exactly, who, on being seen running 
away and limping, some one asked what cala- 
mity occasioned him so much trepidation. He 
replied, ' I hear that they are going to press a 
camel into the service.' The other observed, 
' I like your impudence ; what relationship is 

there 



30 



there between you and a camel, and what re- 
semblance have you to that animal?' He re- 
plied, ' Be silent, for if the malignant, out of 
evil design, should say, this is a camel, and I 
should be seized, who would be so solicitous for 
my relief as to order an inquiry into my case ? 
and before the antidote can be brought from 
Irak, he who has been bitten by the snake 
may be dead.' Thus, although you possess such 
worthiness and integrity, yet the envious are in 
ambush, and the enemy sitting in a corner ; if 
they should misrepresent your worthy disposi- 
tion, and you should incur the King's displea- 
sure, and fall under his resentment, who will be 
able to speak in your behalf? It seems most 
advisable that you should moderate your desires, 
and give up all thoughts of preferment ; for the 
sages have remarked, that in the sea there are 
good things innumerable ; but that if you wish 
for safety, you must seek it on the shore." 

My friend heard these words, was displeased, 
looked angrily, and began to speak with a 
degree of asperity, saying, " In all this what 
is there of wisdom, propriety, intelligence, or 
penetration ? and the words of the sages are 

verified, 



31 



verified, namely, that friends are serviceable in 
prison, for that at table enemies assume the ap- 
pearance of friends. Account not those your 
friends, who in prosperity boast of their attach- 
ment and brotherly affection. I consider him 
as my friend, who takes me by the hand in the 
season of adversity and distress." 

I perceived that his mind was perturbated, 
and that he considered my advice as an excuse 
for not serving him : I therefore waited on the 
superintendant of the finances, and through the 
means of an intimacy which had formerly sub- 
sisted between us, I represented the circum- 
stances, in consequence of which he gave my 
friend some small appointment. In a short 
space of time they saw the worthiness of his 
character, and his good management met with 
approbation. His affairs prospered, and he 
gained preferment ; so that the star of his good 
fortune ascended, until he gained the meridian 
of his wishes, and became a favourite with the 
Sultan, an object of general admiration, and 
the confidant of illustrious personages. I re- 
joiced at the state of his prosperity, and told 
him not to be uneasy about his affairs, nor to 

suffer 



32 



suffer his heart to be distressed, since the water 
of immortality is in the land of darkness. O 
brother, who art in distress, be not disheartened, 
for God hath many hidden mercies. Repine 
not at the versatility of fortune, for patience is 
bitter, but the fruit is sweet. 

At that juncture it happened that, in com- 
pany with a number of my friends, I undertook 
a pilgrimage to Mecca. When we returned 
from the pilgrimage, he came out two days' 
journey to meet me. Seeing him in distressed 
circumstances, habited like a Durwaish, I asked 
him the cause, to which he replied, " It has 
happened just as you predicted : some persons 
out of envy charged me with unfair practices, 
the King did not order investigation of the cir- 
cumstances, and my old acquaintances and kind 
friends opened not their lips in my justification, 
forgetful of our former intimacy. When by the 
will of God any one falls, the whole world 
trample upon his head : when they see good 
fortune befriending him, they praise him with 
their hands upon their breasts. In short, I was 
overwhelmed with persecutions, until this week, 
when the good news of the safe arrival of the 

pilgrims 



33 

pilgrims being received, I was released from 
close confinement, with the confiscation of my 
patrimonial estate." I replied, " At that time 
you would not listen to my suggestion, that the 
service of kings is like voyaging on the sea, 
profitable but hazardous; either you acquire 
riches, or perish in the waves. The merchant 
either gains the shore with both hands full of 
gold, or else one day the waves cast him dead 
upon the beach." 

I did not think it advisable to afflict his inward 
wound with more scratching, nor to sprinkle 
salt upon it, but satisfied myself with repeating 
the two following lines : " Know you not, that 
you will see your feet in fetters, when you listen 
not to the admonition of mankind? Another 
time, if you are not able to endure the sting, put 
not your finger into the scorpion's hole." 



TALE XVII, 

I was used to associate with a body of men, 
whose conduct had the appearance of correct- 
ness. A person of consequence entertained 

r> very 



34 

very favourable sentiments of them, and had 
assigned a fixed pension for their support; but 
one of them * having done something unbe- 
coming the character of Durwaishes, they for- 
feited his good opinion, and their market was 
injured. I wanted, by some means or other, to 
obtain for my friends a restitution of the pension. 
I went to wait on the great man, but the porter 
rudely refused me admittance. I excused him, 
in conformity to the saying, that if you approach 
the gate of either the Meer, the Vizier, or the 
Sultan, without any one to introduce you, when 
the dog and the porter discern that you are 
poor, this seizes your collar and the other lays 
hold of your skirt. When the great man's 
principal attendants were apprized of my case, 
they conducted me in with respect, and assigned 
me a place of distinction ; but I humbly seated 
myself lower, and said, " Excuse me, for I 
am an inferior ; suffer me to seat myself in the 
rank of servants." One of them replied, " O 
God, what a hard saying is this ! if you seat 
yourself on my head and eyes, I admit your 
gallantry, for you are amiable." Summarily, I 
seated myself, and conversed on various subjects, 

till 



35 

till the circumstance of my friend's indiscretion 
was brought in. I asked, " What fault was dis- 
covered by my most bountiful Lord, that should 
have rendered his servant hateful in his sight ? 
To God alone belongeth perfect greatness and 
benignity, who discovereth the crime, and yet 
withholdeth not daily bread." The great man 
approved of this speech, and ordered that my 
friend's stipend should be restored and the 
arrears discharged. I praised his generosity, 
made my obeisance, and apologized for my bold- 
ness ; and, at the time of taking leave, made 
the following observation, " Because the temple 
of Mecca is the bestower of our wants, multi- 
tudes resort to it from many farsangs, you must 
therefore suffer the importunity of such as my- 
self, since no one flings a stone into a tree that 
hath no fruit." 



TALE XVIII. 

A prince inherited from his father abundance 
of wealth. He opened the hand of liberality, 

d 2 and 



36 

and bestowed innumerable largesses and gifts 
on his troops and subjects. 

No odour issues from a tray made of lignum 
aloes : place it on the fire that it may diffuse 
fragrance like ambergris. If you wish to be 
esteemed magnificent, be bountiful ; for gain 
groweth not unless it be scattered. One of the 
courtiers inconsiderately began his admonition, 
saying, that " Former monarchs accumulated 
this treasure with labour, and stored it up 
against a time of need, therefore restrain your 
liberality, for events being in front, and enemies 
on the rear, you must not deprive yourself of 
resources against the time of necessity. If you 
were to lavish your treasure on the multitude, 
each head of a family would not receive more 
than a grain of rice for his share ; why do you 
not exact a grain of silver from each indi- 
vidual, which will produce you a treasure 
daily?" The prince looked displeased at this 
discourse, so contrary to his own sentiments, 
and he said, " The eternal and Almighty God 
has made me King of these nations, that I might 
enjoy and distribute ; I am not a sentinel to 
watch the treasure." 

Karoon, 



6/ 



Karoon, who had forty chambers full of trea- 
sure, was destroyed ; but Nowshirvan died not, 
having left an immortal name. 



TALE XIX. 

They have related that Nowshirvan, being at 

a hunting seat, was about to have some game 

i 
dressed, and as there was not any salt, a servant 

was sent to fetch some from a village ; when 

the monarch ordered him to pay the price of 

the salt, that the exaction might not become a 

custom, and the village be desolated. They 

say to him, " From this trifle what injury can 

ensue ?" He replied, " Oppression was brought 

into the world from small beginnings, which 

every new comer has increased, until it has 

reached the present degree of enormity. If the 

monarch were to eat a single apple from the 

garden of a peasant, the servants would pull up 

the tree by the roots : and if the Sultan orders 

five eggs to be taken by force, his soldiers would 

spit a thousand fowls. The iniquitous tyrant 

remaineth 



38 

remaineth not, but the curses of mankind rest 
on him for ever." 



TALE XX. 

I heard of a collector of the revenues, who 
desolated the houses of the subjects, in order to 
fill the King's coffers ; regardless of the maxim 
of the sages, which says, ' Whosoever offendeth 
the Most High to gain the heart of a fellow- 
creature, God will make that very creature the 
instrument of his destruction. The burning 
flame from wild rue raises not such a smoke as 
is occasioned by the sighs of the afflicted heart. 
They say that the lion is the king of beasts, and 
the ass the meanest of animals ; but the sages 
all agree, that the ass who carries burthens is 
preferable to the lion that destroyeth mankind. 
The poor ass, although devoid of understand- 
ing, yet, on account of carrying burthens, is 
very valuable. The labouring ox and the ass 
are preferable to men who injure their fellow- 
creatures,' 

The 



39 

The King, on hearing some part of his base 
conduct, ordered him on the rack, and tortured 
him to death. You will not obtain the appro- 
bation of the King, unless at the same time you 
strive to gain the hearts of his subjects. If you 
wish that God should be bountiful to you, do 
good unto his creatures. One whom he had 
oppressed passed by at the time of his execu- 
tion, and said, " Not every one who possesses 
ministerial power and dignity can devour the 
property of men with impunity ; you may 
swallow a hard bone, but it will tear the belly 
when it sticks under the navel." 



TALE XXI. 

They tell a story of an oppressor, who flung 
a stone at the head of a pious man. The Dur- 
waish, not having power to revenge himself, 
kept the stone, till a time when the King, being 
displeased, ordered the other to be thrown into 
a pit. The Durwaish then came and bruised 
his head with the stone ; upon which he ex- 
claimed, " Who art thou, and why hast thou 

flung 



40 



flung this stone at my head?" He answered, 
"I am such an one, and this is the identical 
stone that on such a day you flung at my head." 
He proceeded, " Where were you all this 
time ?" The Durwaish replied, " I was afraid 
of your dignity ; but now that I see you in the 
pit, I consider it a favourable opportunity to 
avenge myself. Whilst the worthless man is in 
a state of prosperity, the wise think it proper 
to pay him respect. When you have not a nail 
sufficiently sharp for tearing, it is prudent 
not to contend with the wicked. Whosoever 
grapples against an arm of steel will injure his 
own wrist, if it is of silver : wait until fortune 
ties his hands, when, to the satisfaction of your 
friends, you may pick out his brains." 



TALE XXII. 

A certain King had a terrible disease, the 
nature of which it is not proper to mention. 
A number of Greek physicians agreed that 
there was no other remedy for this disease, but 
the gall of a man of some particular descrip- 
tion. 



41 

tion. The King ordered such an one to be 
sought for, and they found a peasant's son with 
the properties which the physicians had de- 
scribed. The King sent for the lad's father 
and mother, and by offering a great reward 
gained their consent, and the Cazy gave his 
decision that it was lawful to shed the blood 
of a subject for restoring the health of the 
monarch. The executioner prepared to put 
him to death, upon which the youth turned his 
eyes towards heaven and laughed. The King- 
asked, "What there could be in his present 
condition which could possibly excite mirth?" 
He replied, " Children look to their parents for 
affection ; a suit is referred to the Cazy ; and 
justice is expected from the monarch. Now 
my father and mother, seduced by vain world- 
ly considerations, having consented to the shed- 
ding of my blood, the judge having sentenced 
me to die, and the King, for the sake of his 
own health, having consented to my death, 
where am I to seek refuge excepting in the 
high God ? unto whom shall I prefer my suit, 
since it is against you that I seek justice ?" 
The King's heart being troubled at these words, 

the 



42 



the tears stood in his eyes, and he said, " It is 
better for me to die, than that the blood of an 
innocent person should be shed." He kissed 
his head and eyes, and embraced him, and after 
bestowing considerable gifts, set him at liberty. 
They say also, that in the same week the King 
was cured of his distemper. In application to 
this, I recollect the verse which the elephant- 
driver rehearsed on the banks of the river Nile : 
' If you are ignorant of the state of the ant 
under your foot, know that it resembles your 
own condition under the foot of the elephant.' 



TALE XXIII. 

One of the slaves of Umroolais having ab- 
sconded, a person was sent in pursuit of him, 
and brought him back. The Vizier, being 
inimical to him, commanded him to be put to 
death, in order to deter other slaves from com- 
mitting the like offence. The slave prostrated 
himself before Umroolais, and said, "Whatever 
may happen to me with your approbation is 
lawful, what plea can the slave offer against the 

sentence 



43 

sentence of his Lord ? But seeing that I have 
been brought up under the bounties of your 
house, I do not wish that at the resurrection 
you shall be charged with my blood : if you are 
resolved to kill your slave, do it conformably to 
the interpretation of the law, in order that at 
the resurrection you may not suffer reproach." 
The King asked, "After what manner shall I 
expound it ?" He replied, " Give me leave to 
kill the Vizier, and then, in retaliation for him, 
order me to be put to death, that you may kill 
me justly." The King laughed, and asked the 
Vizier what was his advice on the occasion. 
He replied, " O my Lord, as an offering to the 
tomb of your father, liberate this rogue, in order 
that I also may not fall into calamity. The 
crime is on my side, for not having observed 
the words of the sages, who say : s When you 
combat with one who flings clods of earth, you 
break your own head by your folly : when you 
shoot at the face of your enemy, be careful that 
you sit out of his aim.'" 



Tale 



44 



TALE XXIV. 

A King of Zuzan had a minister of a benefi- 
cent spirit and amiable disposition, who treated 
all persons with civility when present, and spoke 
well of them when absent. It happened that 
some action of his having displeased the King, 
he mulcted him, and ordered him to be chas- 
tised. The King's officers, mindful of his for- 
mer benefits, considered themselves pledged 
thereby to shew him gratitude ; therefore, whilst 
he was under their custody, they treated him 
with courtesy and kindness, neither exercised 
any severity nor allowed any reproaches. If 
you wish to preserve peace with your enemy, 
whenever he slanders you in your absence, in 
return praise him to his face ; at any rate, as the 
words will issue from the lips of the pernicious 
man, if you wish that his speech should not be 
bitter, make his mouth sweet. He was acquit- 
ted on some of the King's accusations, and for 
the remainder he continued in prison. One of 
the neighbouring princes privately sent him a 

message, 



45 

message, saying, " The monarchs of that quar- 
ter know not the value of such excellence, and 
have dishonoured you : if the precious mind of 
such an one (may God prosper his future un- 
dertakings !) will condescend to look towards 
us, we, out of reverence to his virtue, will exert 
our utmost endeavours to satisfy him, since the 
rulers of these dominions will be honoured by 
the sight of him, and impatiently expect his 
answer to the letters." The minister under- 
stood the contents, and reflecting on the danger 
to which he was exposed, wrote a short answer, 
such as to him appeared advisable, on the back 
of the letter, and dispatched it. One of the 
King's attendants being informed of the circum- 
stances, apprized the King thereof, and said, 
" Such an one, whom you ordered into con- 
finement, holds correspondence with the neigh- 
bouring princes;' The King was wroth, and 
ordered that the affair should be investigated. 
'They seized the courier, and read the letter, on 
the back of which was written as follows : " The 
good opinion of the great exceeds the merit of 
this servant, but it is impossible to accept the 
offer which you have made me ; for having been 

nourished 



46 

nourished by the bounty of this illustrious house, 
I cannot be ungrateful to my benefactor on ac- 
count of a trifling change in his sentiments ; for 
it has been said, ' Excuse him who hath conferred 
continual benefits, if during the course of your 
life he doeth you only a single injury.' ' The 
King commended his fidelity, bestowed on him 
a largess and a dress of honour, and asked his 
forgiveness, saying, " I committed a mistake, 
and injured you who are innocent." He re- 
plied, " O my Lord ! your servant does not 
consider you as criminal in this case ; but since 
it was the decree of Heaven that a misfortune 
should befall me, it was best that it should come 
from that hand, which had for so long a time 
bestowed favour and kindness on this servant. 
Grieve not if thou shouldest suffer injury from 
mankind, since neither tranquillity nor distress 
cometh from them : know that from God pro- 
ceed the contrarieties of enemy and friend, the 
hearts of both being under his guidance ; al- 
though the arrow issues from the bow, yet those 
who are wise look to the archer." 



Tale 



47 



TALE XXV. 

A King of Arabia commanded his ministers 
to double the stipend of some one, because he 
was constant in his attendance and always at- 
tentive to his duty, whilst the rest of the cour- 
tiers were dissipated in their manners and neg- 
ligent of their business. A man of penetration 
hearing this, remarked, that the high ranks of 
servants in the court of heaven are conferred in 
the same manner. 

If a person is vigilant in the service of a 
monarch during two days, on the third day he 
will certainly be regarded with kindness. The 
sincere worshippers entertain expectation that 
they shall not return from the threshold of God 
unrewarded. Obedience insures greatness, 
whilst disobedience leads to a repulse : who- 
soever possesseth the qualities of righteousness, 
placeth his head on the threshold of obedience. 



Tal: 



48 



TALE XXVI. 

They tell a story of an oppressor, who pur- 
chased firewood from the poor by force, and 
gave it gratuitously to the rich. A judicious 
man passing that way said, " You are a snake 
that bites every one you see ; or an owl that 
destroys every place where you sit: although 
your injustice may pass unpunished amongst us, 
it will not escape the observation of that God 
to whom all secrets are revealed. Injure not 
the inhabitants of this world, that the sighs of 
the oppressed may not ascend to heaven." The 
oppressor was displeased at his words, frowned 
on him, and took no farther notice of him ; 
until one night, when fire, issuing from the 
kitchen, caught the stock of wood and con- 
sumed all his goods, when his soft bed became 
a seat of warm ashes. It happened that this 
same judicious person passing by, and hearing 
him say to his friends, " I know not from whence 
this fire fell upon my house/' replied, " From 
the smoke of the hearts of the poor." Beware 

of 



49 

of the groans of the wounded souls, since the 
inward sore will at length break out; oppress 
not to the utmost a single heart, for a single 
sigh has power to overset a whole world. On 
the crown of Kaikusrou was the following in- 
scription, { For how many years, during what 
space of time, shall men pass over my grave ? 
As the kingdom came to me by succession, in 
like manner shall it pass to the hands of others/ 



TALE XXVII. 

A person had arrived at the head of his pro- 
fession in the art of wrestling : he knew three 
hundred and sixty capital sleights in this art, 
and every day exhibited something new; but 
having a sincere regard for a beautiful youth, 
one of his scholars, he taught him three hun- 
dred and fifty-nine sleights, reserving, however, 
one sleight to himself. The youth excelled so 
much in skill and in strength, that no one was 
able to cope with him. He at length boasted, 
before the Sultan, that the superiority which he 
allowed his master to maintain over him was 

e out 



50 

out of respect to his years, and the considera- 
tion of having been his instructor ; for otherwise 
he was not inferior in strength, and was his 
equal in point of skill. The King did not 
approve of this disrespectful conduct, and com- 
manded that there should be a trial of skill. 
An extensive spot was appointed for the occa- 
sion. The ministers of state, and other grandees 
of the court, were in attendance. The youth, 
like a lustful elephant, entered with a percussion 
that would have moved from its base a moun- 
tain of iron. The master, being sensible that 
the youth was his superior in strength, attacked 
with the sleight which he had kept to himself. 
The youth not being able to repel it, the mas- 
ter with both hands lifted him from the ground, 
and raising him over his head, flung him on the 
earth. The multitude shouted. The King 
commanded that a dress, and a reward in mo- 
ney, should be bestowed on the master ; and 
reproved and derided the youth, for having 
presumed to put himself in competition with his 
benefactor, and for having failed in the attempt. 
He said, " O King, my master did not gain the 
victory over me through strength or skill ; but 

there 



51 

there remained a small part in the art of 
wrestling which he had withheld from me, and 
by that small feint he got the better of me." 
The master observed, " I reserved it for such an 
occasion as the present ; the sages having said, 
' Put not yourself so much in the power of your 
friend, that if he should be disposed to be 
inimical, he may be able to effect his purpose.' 
Have you not heard what was said by a person 
who had suffered injury from one whom he had 
educated ? ' Either there never was any gra- 
titude in the world, or else no one at this time 
practises it. I never taught any one the art of 
archery, who in the end did not make a butt 
of me.' " 



TALE XXVIII. 

A solitary Durwaish had taken up his abode 
in a corner of a desert. The King passed him, 
and the Durwaish, because retirement is the 
kingdom of contentment, did not lift up his 
head nor shew any signs of politeness. The 
monarch, conscious of his superior dignity, was 

e 2 chagrined, 



52 



chagrined, and said, " This tribe of ragged 
mendicants resemble the brute beasts." His 
Vizier said to the Durwaish, " When the mo- 
narch of the terrestrial globe passed by you, why 
did not you do him homage,- nor behave even 
with common good manners ?" He replied, 
" Tell the monarch of the earth to expect ser- 
vice from him who hopes to receive benefits ; 
and let him know also, that the monarch is for 
the protection of his subjects, and not the sub- 
jects for the service of the King. The King is 
the sentinel of the poor, although affluence, 
pomp, and power are his portion. The sheep 
are not for the shepherd, but the shepherd is for 
their service. To-day you will see one pros- 
perous, and another labouring under an afflicted 
heart ; wait only a few days, when the earth 
will consume the brains of the vain-thinker. 
The difference between royalty and servitude 
ceases when the decrees of Fate are fulfilled. 
If any one should open the grave, he could not 
distinguish the rich man from the poor." This 
speech of the Durwaish made a favourable 
impression on the King, who commanded him 
to make known his wishes. He replied, " I 

desire 



53 



desire you not to trouble me again." The King 
said, " Give me some good advice." He re- 
plied, " Reflect, whilst* you enjoy power, that 
wealth and dominion pass from one to another." 



TALE XXIX. 

A Vizier went to Zool-noon of Egypt, and 
asking his blessing, said, li I am day and night 
employed in the service of the King, hoping 
for some good from him, and dreading his 
wrath." Zool-noon wept, and said, " If I had 
served God as you have feared the King, I 
should have been reckoned in the number of 
the just. If there was no expectation of re- 
ward and punishment, the foot of the Durwaish 
would be on the celestial sphere ; and if the 
Vizier feared God as much as he dreads the 
King, he would be an angel." 



Ta 



EE 



54 



TALE XXX. 

A King having commanded an innocent per- 
son to be put to death, he said, " O King, seek 
not your own injury by venting your wrath on 
me." The King asked, " In what manner?" 
He replied, " This torture will cease with me 
in an instant, and the crime thereof will remain 
with you for ever. The space of life passeth 
away like the wind over the desert ; bitterness 
and sweetness, deformity and beauty, all shall 
cease. The tyrant imagineth that he com- 
miiteth violence against me ; but it remaineth 
on his own neck and passeth over me." The 
advice was profitable to the King, who spared 
his life and asked forgiveness. 



TALE XXXI. 



The ministers of Nowshirvan were consulting 
on state affairs of great importance, and every 
one gave his opinion according to the best of 

his 



55 



his judgment : the King, in like manner, de- 
livered his sentiments. Buzerchemeher pre- 
ferred the King's opinion. The other ministers 
asked him in private, why he had preferred the 
King's opinion to those of so many wise men. 
He replied, " Because the event is not known, 
and the opinion of every one depends upon 
God, whether it shall prosper or fail : therefore 
it is safest to conform to the King's opinion ; 
because, if it should fail, my obsequiousness 
will secure me from his reprehension. To 
strive to think differently from the King, is to 
wash the hands in one's own blood. If he call 
the day night, it is prudent to say, ' Behold the 
moon and the pleiades.' " 



TALE XXXII. 

A certain impostor, who had twisted his 
ringlets, pretending to be a descendant of Ali, 
entering the city along with the caravan from 
Hejaz, said he was a pilgrim from Mecca, and 
presented the King with an elegy as his own 
composition. One of the courtiers, who in that 

year 



56 

year had returned from a journey, said, " 1 
saw this man during the Eed of Uzhah at Bus- 
rah, how then can he be a Hajee ?" another 
said, " His father is a Christian at Mulatyeh, 
how then can he be of the sacred stock ?" and 
they discovered his verses in the Dewan of 
Unwuree. The King ordered that he should 
be punished and driven away, and asked him 
why he had uttered such falsehoods. He re- 
plied, " O King of the earth, I will speak one 
word more; and if it should not be true, I 
shall deserve any punishment that you may 
command." The King asked, " What is that?" 
He replied, " If a seller of milk, curds, &c. 
brings you buttermilk, two parts of it are water 
and one spoonful is sour milk ; be not therefore 
offended if your slave should have uttered an 
inconsiderate speech, for a traveller tells many 
lies." The King laughed, and said he had 
never made a truer speech in his life, and 
ordered that what he had asked should be 
granted.* 

* The allowance given to Syeds, or descendants of 
Mahommed. 

Tale 



57 



TALE XXXIII. 

They have related that a certain Vizier had 
shewn clemency towards those of an inferior 
degree, and had sought to accommodate every 
one. It happened that having fallen under the 
King's displeasure, they all exerted their in- 
terest to obtain his release, and those to whose 
custody he was committed shewed him great 
indulgence in guarding him, and the other 
grandees represented his virtues to the King, 
till at length the monarch pardoned his fault. 

A righteous man, when apprised of the cir- 
cumstances, said, " Sell even your patrimonial 
garden to gain the hearts of your friends. In 
order to boil your well-wisher's pot, it is ad- 
visible to burn all your furniture. Do good 
even unto the wicked ; for it is best to close 
the dog's mouth with a morsel." 



Tale 



58 



TALE XXXIV. 

One of the sons of Haroon ur Rusheed went 
to his father in a rage, complaining that the son 
of a certain officer had spoken disrespectfully of 
his mother. Haroon asked his ministers what 
was the just punishment for such an offence. 
One was for having him put to death ; another 
said that his tongue ought to be cut out ; and 
another that he should be fined and banished. 
Haroon said, " My son, charity requires that 
you should pardon him; but if you have not 
strength of mind to do this, then abuse his 
mother in return, but not so much as to exceed 
the bounds of vengeance, for then the injury 
would be imputable to our side." 

In the opinion of the wise, he is not a brave 
man who combats with a furious elephant ; but 
he is a man indeed, who, even in wrath, ut- 
tereth not idle words. A man of a bad dis- 
position abused another, who took it patiently, 
and called him a hopeful youth. "lam worse 
than you can say of me, for I know my own 

defects 



59 



defects better than you can possibly discover 
them." 



TALE XXXV. 

I was sitting in a boat, in company with some 
persons of distinction, when a vessel near us 
sunk, and two brothers fell into a whirlpool. 
One of the company promised a mariner an 
hundred dinars if he would save both the bro- 
thers. The mariner came and saved one, and 
the other perished. I said, " Of a truth, the 
other had no longer to live, and therefore he 
was taken out of the water the last." The 
mariner laughing, replied, " What you say is 
true ; but I had also another motive for saving 
this, in preference to the other, because once, 
when I was tired in the desert, he mounted me 
on a camel ; and from the hand of the other I 
received a whipping in my childhood." I re- 
plied, " Truly, the great God is just ; so that 
whosoever doth good shall himself experience 
good, and he who committeth evil shall suffer 
evil." 

As 



60 



As far as you can avoid it, distress not the 
mind of any one, for in the path of life there 
are many thorns. Assist the exigencies of 
others, since you also stand in need of many 
things. 



TALE XXXVI. 

There were two brothers, one of whom was 
in the service of the King, and the other ate the 
bread of his own industry. Once the rich man 
said to his poor brother, "Why do you not 
enter into the service of the King, to relieve your- 
self from the affliction of labour ?" He asked, 
" And why do you not work, that you may be 
relieved from the baseness of servitude ? for 
the sages have said, that to eat one's bread and 
to sit down at ease, is preferable to wearing a 
golden girdle and standing up in service ; to 
use your hands in making mortar of quicklime, 
is preferable to placing them on your breast 
in attendance on the Umeer. Precious life has 
been spent in these cares, ' What shall I eat in 
the summer, and with what shall I be clothed 

in 



GI 

in the winter V O ignoble belly, satisfy your- 
self with a loaf of bread, that you may not bend 
your back in servitude.'' 



TALE XXXVII. 

Somebody brought to Nowshirvan the Just 
the good tidings, that the God of majesty and 
glory has taken away such an one, who was 
your enemy. He asked, " Have you heard 
that he will by any means spare me ? The 
death of my enemy is no cause of joy to me, 
since neither is my own life eternal/' 



TALE XXXVIII. 

At the court of Kisra a number of wise men 
were debating on some affair, when Buzerche- 
meher being silent, they asked him why in this 
debate he did not say any thing. He answered, 
" Ministers are like physicians, and the physi- 
cian administers medicine to the sick only ; 
therefore, when I see that your opinions are 

judicious, 



62 



judicious, it would not be consistent with wis- 
dom for me to obtrude my sentiments. When 
a business can be managed without my inter- 
ference, it is not proper for me to speak on the 
subject; but if I see a blind man in the way of 
a well, if I keep silence, it is a crime." 



TALE XXXIX. 

Haroon ur Rusheed, when he had completed 
the conquest of Egypt, said, " As a contrast to 
that rebel, who, through the pride of his possess- 
ing the kingdom of Egypt, boasted that he was 
God, I will bestow this kingdom on the meanest 
of my slaves." He had an Ethiopian blockhead, 
named Khosaib, to whom he gave the kingdom. 
They say that this man's wisdom and knowledge 
were so great, that when some of the farmers of 
Egypt were complaining, that an unseasonable 
fall of rain had destroyed the cotton which they 
had sown on the banks of the Nile, he said that 
they ought to sow wool. A man of discern- 
ment, upon hearing this, said, " If the aug- 
mentation of wealth depended upon knowledge, 

none 



63 



none would be so distressed as an ignorant 
fellow ; but God bestows on a single fool as 
much wealth as would astonish an hundred men 
of wisdom. Wealth and power depend not 
upon skill, and cannot be obtained without the 
assistance of Heaven. It often happens in the 
world that the imprudent are honoured and the 
wise are despised. The alchymist died of grief 
and distress, whilst the blockhead found trea- 
sure under a ruin." 



TALE XL. 

They having brought a Chinese girl to a cer- 
tain King whilst he was intoxicated, he wanted 
to have connection with her, but she refused com- 
pliance, at which he was so much enraged that 
he gave her to one of his negro slaves. This 
fellow's upper lip reached above his nostrils, and 
the lower one hung pendant on his breast ; his 
countenance was such that the demon Sakreh 
would have fled from him in terror, and a fount 
of pitch distilled from his armpits. You would 
say that to the end of the world he will be con- 
sidered 



64 



sidered as the extremity of ugliness, the same 
as Joseph is looked upon as the standard of 
beauty. One of so detestable an aspect, that 
it is impossible to describe his ugliness, and from 
his armpits, good God defend us ! the stench 
was like a corpse exposed to the sun in the 
month of August. The negro, in the fury of 
his lust, violated her chastity. In the morning 
the King inquired for the girl, and they informed 
him what had happened. He was enraged, and 
commanded that the negro and the girl should 
be bound fast together by their hands and feet, 
and precipitated from the roof of the palace 
into the moat. One of the ministers, a man of 
virtuous disposition, bent his forehead to the 
earth, and implored mercy, saying, "The negro 
is not criminal in this instance, since all the 
slaves and servants of the court are accustomed 
to receive princely gifts and largesses." The 
King observed, that he might have restrained 
his passion for one night. He replied, " Alas, 
my Lord, have you not heard the saying, ' When 
a person parched with thirst arrives at the lim- 
pid spring, imagine not that he will be terrified 
at a furious elephant.' So, if an hungry infidel 

be 



65 



be alone in a house filled with viands, reason 
will not believe that he would pay any regard 
to the fast of Ramzan." The King was pleased 
at the joke, and said, " I make you a present of 
the negro, but what shall I do with the girl ?" 
He replied, " Give her to the negro, as no one 
would like to eat his leavings." 

Never associate with one who frequents filthy 
places. A man, although thirsty, cannot relish 
sweet water half drunken by one who hath 
stinking breath. When an orange hath fallen 
into the dirt, how can it again be offered to the 
King's hand ? How can the heart of the thirsty 
wish for water out of a flaggon which has been 
touched by ulcerated lips ? 



TALE XLI. 

They asked Alexander the Great, "By what 
means have you extended your conquests from 
east to west, since former monarchs, who ex- 
ceeded you in wealth, in territory, in years, and 
in the number of troops, never gained such 
victories ?" He replied, " When, with the 

f assistance 



66 

assistance of God, I subdued a kingdom, I 
never oppressed the subjects, and always spoke 
well of their monarchs. The wise consider not 
him illustrious who speaketh ill of the great. 
All the following objects are nothing when 
passed; wealth and dominion, command and 
prohibition, war and conquest. Injure not the 
name of those who have died with a good repu- 
tation, in order that, in return, your own good 
name may be immortal." 



Chap. 



67 



CHAPTER II. 
OF THE MORALS OF DURWAISHES. 

TALE I. 

A certain personage asked a devout man, 
what he said of a particular Abid, of whose 
character others had spoken disrespectfully. 
He replied, " I see no fault in his exterior, and 
am ignorant of what is concealed within him. 
Whomsoever thou seest in a religious habit, con- 
sider as a pious and a good man, if you know 
not what is hidden in his mind : what business 
hath the Mohtesib with the inside of the house ?" 



TALE II. 



I saw a Durwaish, who, having placed his 
forehead on the threshold of the temple of 
Mecca, was lamenting and saying, " O gracious 

f 2 and 



68 

and most merciful God, thou knowest what can 
proceed from the most unjust and ignorant of 
men, that is fit to be offered unto thee ; I implore 
pardon for my imperfections, since I can have 
no claim of return for any performance of duty. 
The wicked repent of their sins : they who 
know God ask forgiveness for the imperfectness 
of their worship. The Abid seeks reward for 
his obedience, and merchants require the value 
of their capital stock ; but I, who am a servant, 
have brought hope, not obedience, and am 
come to beg, not to traffic : do unto me that 
which is worthy of thee ; and treat me not ac- 
cording to my desert. Whether you slay, or 
whether you pardon, my face and head are on 
thy threshold. It is not for a servant to direct : 
whatsoever thou commandest I shall perform." 

At the gate of the Kaba I saw a mendicant, 
who was weeping bitterly, and saying, " I ask 
not that thou shouldst approve my services ; 
draw the pen of forgiveness over my offences." 



Tale 



69 



TALE III. 

Ubdulkadur Gilanee, having placed his 
forehead on the pebbles before the gate of the 
temple of Mecca, was saying, " O God, pardon 
my sins ; but shouldst thou doom me to punish- 
ment, then at the resurrection raise me up 
blind, in order that I may not be put to shame 
in the presence of the righteous. Prostrate in 
weakness, with my face on the earth, every 
morning, as I awake to reflection, I exclaim, 
O God, never will I forget thee; wilt thou 
bestow a thought upon me ?" 



TALE IV. 

A thief got into the house of a religious 
man, but after the most diligent search had 
the mortification not to find any thing. The 
good man, discovering his situation, threw the 
blanket on which he had slept in the way which 

the 



70 

the thief had to pass, in order that he might 
not be disappointed. 

I have heard, that those who are truly pious 
distress not the hearts of their enemies; how 
canst thou attain to this dignity, who art in 
strife and contention with thy friends? The 
affection of the righteous is the same in pre- 
sence as in absence : not like those who censure 
you behind your back, but before your face are 
ready to die for you ; when you are present, 
meek as a lamb ; but when absent, like the 
wolf, a devourer of mankind. Whosoever re- 
counts to you the faults of your neighbour, will 
doubtless expose your defects to others. 



TALE V. 

Some travellers were journeying together, 
partakers of each other's cares and comforts. 
I wanted to associate myself with them, to which 
they would not consent. I remarked, that it 
was inconsistent with the benevolent manners 
of religious men to turn away their faces from 
the poor, and to deny them the advantage of 

such 



71 



such company ; that I knew myself to possess 
such a degree of energy as would make me an 
active friend, and not an incumbrance to them. 
Although I am not mounted on a beast, I will 
endeavour to carry your burthens. One amongst 
them said, " Be not uneasy at the words which 
you have heard, for not long ago a thief, under 
the appearance of a Durwaish, got into our com- 
pany. How can one man know what is under 
another's garment ? The writer knows the con- 
tents of the letter. To return to my story ; as 
the condition of a Durwaish is every where 
approved, they did not entertain any suspicion 
of his sanctity, but admitted him into their 
society. The outside of religion is a Durwaish's 
dress, this is sufficient with a mortal face : let 
your actions be good, and put on any dress you 
choose ; either wear a crown on your head, or 
carry a flag on your shoulders; for it is not 
coarse clothing that constitutes the Zahid ; be 
truly pious, and dress in satin. Sanctity consists 
in forsaking the world, with its lusts and appe- 
tites, not merely in changing the dress. In 
warfare manhood is required : of what use 
would armour be to an hermaphrodite? Sum- 
marily, 



72 



manly, one day we had travelled until dark, 
and during the night slept at the foot of a cas- 
tle ; the graceless thief, under pretence of going 
to perform his ablutions, carried off the water- 
pot of one of his companions, and then went in 
quest of plunder. 

Behold this person, who covered his body 
with a religious dress, made the veil of the 
Kaba a housing for an ass. As soon as he had 
got out of sight of the Durwaishes, he scaled 
a bastion and stole a casket. By the time it 
was daylight, the dark-minded wretch had gone 
a great distance ; and in the morning his inno- 
cent companions (whom he had left asleep) were 
all carried to the castle and committed to prison. 
From that day we resolved not to increase our 
company, but henceforward to lead the lives of 
recluses ; because in solitude there is tranquillity. 
When one of any tribe commits an act of folly, 
there is no distinction between high and low, 
the whole being dishonoured. Have you not 
observed that a single ox belonging to an herd 
will contaminate all the oxen of the village ?" I 
replied, " Thanks to the God of majesty and 
glory, I am not destitute of the benefits which 

are 



73 

are enjoyed by the religious, although I am 
separated from their company; for I have de- 
rived instruction from this story, which will 
serve men of our character for admonition dur- 
ing the remainder of life." 

By the means of one disorderly person in a 
company, the hearts of many wise men become 
afflicted. If you fill a cistern with rose-water, 
and a dog should fall into it, it would thereby 
become impure. 



TALE VI. 

A Zahid was invited to a feast by a King, 
When he sat down at the table he ate more 
sparingly than he was accustomed to do; and 
when he stood up to prayers, he was longer 
than usual ; in order that they might form an 
high opinion of his piety. I fear, O Arab, that 
thou wilt not arrive at the Kaba, because the 
road which thou art pursuing leads to Tur- 
kistan. When he returned home, he ordered 
the table to be spread that he might eat. His 
son, who had an acute understanding, said, 

" Why, 



74 

" Why, father, did you not eat any thing at the 
King's feast?" He answered, " In his pre- 
sence I ate nothing, to serve a purpose." The 
son replied, "Perform also your prayers over 
again, as you did nothing that will serve your 
purpose." 

O thou, who exposest thy virtues on the palm 
of the hand, and hidest thy vices under the 
arm-pit ! Vain wretch, what canst thou expect 
to purchase with thy base coin in the day of 
distress ? 



TALE VII. 

I remember that, in the time of childhood, 
I was very religious : I rose in the night, was 
punctual in the performance of my devotions, 
and abstinent. One night I had been sitting in 
the presence of my father, not having closed 
my eyes during the whole time, and with the 
holy Koran in my embrace, whilst numbers 
around us were asleep. I said to my father, 
i( Not one of these lifteth up his head to perform 
his genuflexions ; but they are all so fast asleep 

that 



75 

that you would say they are dead." He replied, 
" Life of your father, it were better if thou also 
wert asleep, than to be searching out the faults 
of mankind. The boaster sees nothing but 
himself, having a veil of conceit before his eyes. 
If he was endowed with an eye capable of dis- 
cerning God, he would not discover any person 
weaker than himself." 



TALE VIII. 

In a company where every one was praising 
a religious man and extolling his virtues, he 
raised up his head, and said, " I am such as I 
know myself to be, whilst thou, who reckonest 
up my good works, judgest from the external, 
but art ignorant of the interior. My external 
form, in the eyes of mankind, is a goodly ob- 
ject, but from the baseness of the interior I 
bow down my head with shame. Mankind 
praise the peacock for his beautiful plumage, 
but he is ashamed of his ugly feet." 



Tal: 



76 



TALE IX. 

One of the religious men of Mount Libanus, 
whose piety and miracles were famed through- 
out Arabia, entered the great mosque of Da- 
mascus, and was purifying himself on the edge 
of the cistern of the well, when his feet slipping, 
he fell into the water, and with great difficulty 
got out of it. When divine service was finish- 
ed, one of his companions said, he had a diffi- 
culty which required explanation. The Shaikh 
asked what it was : he replied, " I recollect 
that you walked on the surface of the sea of 
Africa without your feet being wetted, and to- 
day you had nearly perished in this water, 
which is not deeper than the height of a man ; 
what is the meaning of this ?" He sunk his 
head into the bosom of reflection, and after a 
considerable pause looked up, and said, " Have 
you not heard that the prince of the world, 
Mohammed Mustufa (upon whom be the peace 
and blessing of God !) said, ' There is a time in 
which God has given me a degree of power, that 

is 



77 

is not allowed either to the nearest angel, nor 
to any mortal prophet sent from God;' but he 
did not pretend that this was always the case. 
Sometimes, in the manner which he described, 
neither Gabriel nor Michael has possessed it, 
and at another time it has happened to Hufzeh 
and to Zynub. The vision of the pious consists 
of revelation and obscurity : it discovers and it 
conceals. Thou showest thy countenance, and 
thou hidest it : by enhancing thy value thou 
increasest our desire. When I behold thee 
without an intervention, it affects me in such a 
manner that I lose my road. It kindles a flame, 
and then quenches it by sprinkling water; on 
which account you see me sometimes in ardent 
flames, and sometimes immersed in the waves." 



TALE X. 

Somebody said to him who had lost his son 
(meaning Jacob,) " O thou of illustrious race, 
wise old man, seeing that you were able to per- 
ceive at the distance of Egypt the perfume of 
his garment, how happened it that thou wert 

not 



78 



not able to discover him in the well of Canaan ?" 
He replied, " Our condition is like the darting- 
lightning, one instant flashing and the next dis- 
appearing. Sometimes we are seated above the 
fourth heaven, and at other times we cannot see 
the back of our feet. If the Durwaish were 
always to remain in one state, he would cease 
to desire both worlds." 



TALE XI. 

In the great mosque at Balbuk I was reciting 
some words, by way of admonition, to a com- 
pany whose hearts were withered and dead, 
incapable of applying the ways of the visible to 
the ways of the invisible world. I perceived 
that what I was saying had no effect on them, 
and that the fire of my piety had not kindled 
their green wood. I became weary of instruct- 
ing brutes, and of holding a mirror in the way 
of the blind ; but the door of signification con- 
tinued open, and the concatenation of discourse 
was extended in explanation of this verse of the 
Koran, ' We are nearer to him than his jugular 

vein.' 



79 



vein.' My discourse had got to such a length, 
that I said, " A friend is nearer to me than 
myself; but, what is more wonderful, lam far 
from him. What shall I do ; to whom shall I 
address myself, since he is in my arms whilst I 
am separated from him ? I am intoxicated with 
the wine of his discourse, and the dregs of the 
cup are in my hand." At this time a traveller 
passing by the company, was so much animated 
by my last words, that he exclaimed with an 
emphasis that produced the acclamations of the 
whole, and the senseless company joined in en- 
thusiastic rapture. I said, " O God, those who 
are afar off know thee, whilst those who are near 
and ignorant are at a distance. When the hearer 
does not understand the discourse, expect not 
any effect of genius from the orator : first ex- 
tend the plain of desire, in order that the orator 
may strike the ball of eloquence." 



TALE XII. 

One night in the desert of Mecca, from the 
great want of sleep, I was deprived of all power 

to 



80 

to stir : I reclined my head on the earth, and 
desired the camel-driver not to disturb me. 
" How far shall the feet of the poor man proceed 
when the camel is weary of his load ? Whilst 
the body of the fat man is becoming lean, the 
lean man may die of fatigue." He replied, 
" O brother, Mecca is in front and robbers in 
the rear : by proceeding you escape ; and if 
you sleep you die. It is pleasant to sleep on 
the road in the desert under the acacia tree in 
the night of decampment, but you must consider 
it as abandoning life." 



TALE XIII. 

I saw on the sea-shore a religious man, who 
had a wound from a tiger which could not be 
cured by any medicine. He had been a long 
time in this woeful state, and was continually 
thanking God, saying, " God be praised, that 
I am afflicted through misfortune and not 
through sin. If that dear friend assigns me to 
the place of slaughter, then, in order that you 
may not accuse me of being at that instant 

afraid 



81 



afraid of my life, I will ask, what crime has 
your slave committed, that your heart is of- 
fended at me ? This reflection only is the 
cause of my sorrow." 



TALE XIV. 

A Durwaish, having some pressing occasion, 
stole a blanket from the house of a friend. The 
judge ordered that they should cut off his hand. 
The owner of the blanket interceded, and said 
that he absolved him. The judge replied, that 
he should not forego the legal punishment at 
his intercession. He rejoined, " You have said 
rightly; but whosoever stealeth any property- 
dedicated to religious purposes, is not subject 
to the punishment of amputation ; because the 
beggar is not the proprietor of any thing, nei- 
ther is he the property of any one, whatever 
the beggar hath being devoted to the benefit of 
the necessitous." The judge released him, and 
said, " Was the world so narrow that you should 
steal only from such a friend as this?" He 
replied, "O my lord, have you not heard the 

g saying ? 



82 



saying ? * Sweep the houses of your friends, but 
knock not at the doors of your enemies.' When 
you fall into distress resign not yourself to de- 
spair ; strip your enemies of their skin and your 
friends of their jackets." 



TALE XV. 

A certain King said to a religious man, 
" Do you ever think of me?" He answered, 
" Yes, whenever I forget God." He fleeth 
every where whom God driveth from his gate ; 
but whomsoever God inviteth, he will not suffer 
to run to the door of any one. 



TALE XVI. 

A certain pious man saw in a dream a king 
in paradise and a holy man in hell. He asked 
what could be the meaning of the exaltation of 
one and the degradation of the other, as the 
contrary is generally considered to be the case ? 
They replied, " The king has obtained paradise 

in 



83 

in return for his love of holy men ; and the re- 
ligious man, by associating with kings, has got 
into hell." Of what use are the coarse frock, 
the beads, and patched garments? Abstain 
from evil deeds, and there is no need of a cap 
of leaves: possess the virtues of a Durwaish, 
and wear a Tartarian crown. 



TALE XVII. 

A foot traveller, bareheaded and without 
shoes, came from Cufeh and accompanied the 
caravan to Mecca. He proceeded merrily, 
saying, " I am neither mounted on a camel, 
nor like a mule under a load. I am no lord of 
a vassal, neither the slave of any king. I have 
no concern either about the present or the past : 
I draw my breath freely, and pass my life in 
comfort." One mounted on a camel said to 
him, " O Durwaish, whither art thou going? 
Return, or thou wilt perish in distress." He 
paid no attention, but entered the desert and 
proceeded on the journey. When we arrived 
at a place called Nukleh Mahmood, the rich 

g 2 man's 



84 



man's destiny being accomplished he died. The 
Durwaish came to his pillow, and said, " I, 
after encountering difficulties, am here alive, 
whilst you expired riding on a dromedary." A 
person wept all night by the side of a sick per- 
son ; in the morning he died, and the sick man 
recovered. O my friend, many fleet horses 
have fallen down dead, whilst the lame ass has 
come alive to the end of his journey. It has 
frequently happened, that those in the vigour 
of health have been carried to their graves, 
whilst the wounded have recovered. 



TALE XVIII. 

A certain King sent an invitation to a reli- 
gious man. He thought, by taking medicine, 
to make himself weak, in order that the King 
might entertain a high opinion of him. It is 
said that he happened to swallow a deadly poi- 
son, and expired. 

He who appeared to me plump as a pistachio 
nut, had coat upon coat, like an onion ! Reli- 
gious men, who look towards the world, pray 

with 



85 

with their backs towards Mecca. When any 
one calleth himself a servant of God, it beho- 
ve th him to know none besides God. 



TALE XIX. 

In the land of Greece a caravan was attacked 
by robbers, and plundered of immense wealth. 
The merchants made grievous lamentations, and 
besought them by God and his Prophet, but 
without effect. When the dark-minded robbers 
have got the victory, what care they for the 
tears of the caravan ? Lokman, the philosopher, 
being amongst them, one of the caravan said to 
him, " Utter some sentences of wisdom and 
exhortation, which may induce the robbers to 
release some part of the goods ; for it is cruel 
to lose so much wealth." Lokman replied, 
" It would be in vain to preach philosophy to 
them. When rust has eaten into the iron, you 
cannot remove it by polishing. To what pur- 
pose is it to offer admonition to a depraved 
heart ? an iron nail will not penetrate stone." 

In 



86 



In the days of your prosperity assist those 
who are in distress, as by befriending the poor 
you avert evil from yourself. When the beg- 
gar implores your charity, afford him relief, 
lest the oppressor should deprive you of your 
substance. 



TALE XX. 

Notwithstanding all that was said to me by 
Shaikh Shumsuddeen Abulfureh Ben Jowzee, 
who ordered me to forsake music meetings and 
to lead a life of retirement, the spring-tide of 
youth prevailed, the desire of sensual gratifica- 
tion not admitting of restraint ; and, in contra- 
diction to the advice of my patron, I abandoned 
myself to the enjoyments of singing and of 
convivial society. When the Shaikh's advice 
occurred to my recollection, I used to say, " If 
the Cazy were of our party, he would rub his 
hands together in rapture ; if the Mohtesib 
would drink wine, he would excuse him who 
is intoxicated." 

One 



87 



One night I entered into the society of a 
tribe, amongst whom was such a minstrel, you 
would say that the sound of his bow would break 
the arteries, and his voice was more horrid than 
the lamentations of a man for the death of his 
father. Sometimes the audience put their fin- 
gers into their ears, that they might not hear 
him ; and sometimes they placed their fingers 
on their lips, as a signal for him to be silent. 
The heart may be captivated by the sound of 
sweet melody, but such a singer as thou art can 
only give delight by being silent. No one will 
experience pleasure from your singing, except- 
ing at the time of your departure, when you 
stop your breath. 

When this harper began singing, I said to 
the master of the house, " For God's sake put 
quicksilver into my ears, that I may not hear ; 
or else open the door, that I may escape." In 
short, out of regard to my friends, I accommo- 
dated myself to their inclination, and with great 
exertion passed the night until daybreak. The 
Mouzzin proclaimed prayers out of season, not 
knowing how much of the night had elapsed. 

Ask 



88 

Ask the length of the night from my eyelids, 
which have not been closed a single moment. 

In the morning, by way of benediction, I 
took the turban from my head and my direms 
out of my girdle, and, presenting them to the 
singer, I embraced him and returned him many 
thanks. My companions, seeing me behave 
towards him in so unusual a manner, imputed 
it to weakness of understanding, and laughed 
within themselves. One of them extended the 
tongue of opposition, and began reprimanding 
me, saying, " In this matter you have not 
acted as becometh a wise man, to have given 
part of your professional dress to a singer, who 
during his whole life never at one time had 
a direm of gold in his hand, nor ever saw a par- 
ticle of gold on his drum ; such a singer (far 
may he remain from this happy mansion !) no 
one ever saw him twice in the same place. Of 
a truth, when the sound came out of his mouth, 
it made men's hair stand on end. The sparrow 
flies away from the dread of him ; he distracts 
our intellects and tears his own throat." I an- 
swered, " You should stop your railing, because, 

in 



89 



in my opinion, he possesses miraculous talents." 
He replied, " Communicate this discovery, in 
order that we may unite with you, and ask par- 
don for the joke which has passed." I replied, 
that my Shaikh had repeatedly enjoined me not 
to frequent singing parties, and had given me 
many admonitions, to which I had paid no- at- 
tention until this night, when the star of auspi- 
ciousness and good fortune guided me to this 
house, where, by the means of this singer, I 
had made a vow never again to approach sing- 
ing or convivial parties. A pleasant voice from 
a sweet palate, mouth, and lips, whether tem- 
pered with musical art or not, captivates the 
ears ; but the musical modes of Ushak, Sifuhan, 
and Hejaz, from the windpipe of a contemptible 
minstrel, are disgusting. 



TALE XXI. 

They asked Lokman from whom he had learnt 
urbanity? he replied, " From those of rude man- 
ners ; for whatsoever I saw in them that was 
disagreeable, I avoided doing the same." Not 

a word 



90 



a word can be said, even in the midst of sport, 
from which a wise man will not derive instruc- 
tion ; but if an hundred chapters on philosophy 
are read to an ignorant person, it will seem to 
his ears folly and sport. 



TALE XXII. 

They tell a story of a certain religious man, 
who in one night would eat ten pounds of food, 
and who before the morning would have com- 
pletely finished the Koran in his devotions. A 
holy man hearing this, said, " If he had eaten 
half a loaf and slept, it would have been much 
more meritorious." 

Keep your belly unincumbered with food, in 
order that you may be able to discern the light 
of divine knowledge. You are void of wisdom, 
because you are crammed up to your nose with 
food. 



Tale 



91 



TALE XXIII. 

To one who through wickedness had forfeited 
the divine favour, the lamp of grace shone on 
his path, whereby he entered into the circle of 
the religious; and, by the blessing of their 
society and righteousness, his depravities were 
exchanged for virtuous deeds, and he ceased to 
entertain any sensual inclinations : nevertheless, 
the tongue of calumny was still exercised on his 
character; his former manners being remem- 
bered, and no credit given to his piety and 
virtues. 

By means of repentance you may be delivered 
from the wrath of God ; but you cannot escape 
from the tongues of men. Unable to support 
the violence of reproachful tongues, he lamented 
his situation to his superior. The Shaikh wept, 
and said, " How can you be sufficiently grate- 
ful for this blessing, that you are better than 
they suppose you to be ? How often will you 
repeat, * Evil-minded and envious men are 
seeking out my faults, wretch that I am V If 

they 



92 



they rise up to shed your blood, or if they sit 
down wishing you evil, be thou good, although 
mankind speak evil of you, which is better 
than being bad whilst they think you good. But 
look at me, of whose perfection mankind enter- 
tain an high opinion, at the same time that I 
am imperfection itself. If I had performed what 
they ascribe to me, I should indeed be a man 
of virtue and piety. Of a truth I conceal 
myself from the eyes of my neighbours ; but 
God knoweth my secret and public actions. I 
shut the door against men, that they may not 
discover my faults : what advantage is there in 
shutting the door, as the Omniscient knoweth 
both what is hidden and what is manifest ?" 



TALE XXIV. 

I lamented to a venerable Shaikh, that 
some one had accused me falsely of lascivious- 
ness. He replied, " Put him to shame by your 
virtue. Let your conduct be virtuous, when it 
will not be in the power of the detractor to con- 
vict you of evil. When the harp is in tune, 

how 



93 

how can it suffer correction from the hand of 
the musician ?" 



TALE XXV. 

They asked one of the Shaikhs of Damascus 
what was the condition of the sect of Soofies ? 
He replied, " They formerly were, in the world, 
a society of men apparently in distress, but in 
reality contented ; but now they are a tribe 
in appearance satisfied, but inwardly discon- 
tented." 

When your heart is continually wandering 
from one place to another, you will have no 
satisfaction in solitude. Though you possess 
riches, rank, lands, and chattels, if your heart 
is with God you are a recluse. 



TALE XXVI. 

I recollect that once I had travelled the 
whole night with the caravan, and in the morn- 
ing had gone to sleep by the side of a desert. 

A distracted 



94 

A distracted man, who had accompanied us in 
the journey, set up a cry, took the road of the 
desert, and did not enjoy a moment's repose. 
When it was day, I asked him what was the 
matter? He replied, " I heard the nightingales 
on the trees, the partridges in the mountains, 
the frogs in the water, and the brutes in the 
desert, uttering their plaintive notes and dole- 
ful lamentations. I reflected that it did not 
become a human being, through neglect of my 
duty, to be asleep, whilst all other creatures 
were celebrating the praises of God." 

Last night, towards morning, the lamen- 
tations of a bird deprived me of reason, pa- 
tience, power, and sensation. When my voice 
reached the ears of a sincere friend, he said, 
" I could not have believed that the notes of 
a bird would in such a manner have deprived 
you of your senses." I replied, " It is not con- 
sistent with the laws of human nature, that 
whilst a bird is reciting the praises of God, I 
should be silent." 



Tale 



95 



TALE XXVII. 

Once I travelled to Hejaz along with some 
young men of virtuous disposition, who had 
been my intimate friends and constant compa- 
nions. Frequently, in their mirth, they recited 
spiritual verses. There happened to be in the 
party an Abid, who thought unfavourably of 
the morals of Durwaishes, being ignorant of 
their sufferings. At length we arrived at the 
grove of palm-trees of Beni Hullal, when a boy 
of a dark complexion came out of one of the 
Arab families, and sang in such a strain as 
arrested the birds in their flight through the air. 
I beheld the Abid's camel dancing ; and, after 
flinging his rider, he took the road of the desert. 
I said, " O Shaikh, those strains delighted the 
brutes, but made no impression on you : knowest 
thou what the nightingale of the morning said 
to me ? ' What kind of a man art thou, who art 
ignorant of love V The camel is thrown into 
ecstacy by the Arabic verses, for which if thou 
hast no relish, thou art a cross-grained brute. 

When 



96 

When the camel is captivated with ecstatic 
phrenzy, that man who can be insensible is an 
ass. The wind blowing over the plains causes 
the tender branches of the ban-tree to bend be- 
fore it, but affects not the hard stone. Every 
thing that you behold is exclaiming the praises 
of God, as is well known unto the understand- 
ing heart : not only the nightingale and the 
rose-bush are chanting praises to God, but 
every thorn is a tongue to extol him." 



TALE XXVIII. 

A certain King, when arrived at the end of 
his days, having no heir, directed in his will 
that, in the morning after his death, the first 
person who entered the gate of the city, they 
should place on his head the crown of royalty, 
and commit to his charge the government of 
the kingdom. It happened that the first person 
who entered the city gate was a beggar, who 
all his life had collected scraps of victuals and 
sewed patch upon patch. The ministers of state 
and the nobles of the court carried into execu- 
tion 



tion the King's will, bestowing on him the 
kingdom and the treasure. For some time the 
Durwaish governed the kingdom, until part of 
the nobility swerved their necks from his obe- 
dience, and all the surrounding monarchs, en- 
gaging in hostile confederacies, attacked him 
with their armies. In short, the troops and 
peasantry were thrown into confusion, and he 
lost the possession of some territories. The 
Durwaish was distressed at these events, when 
an old friend, who had been his companion in 
the days of poverty, returned from a journey, 
and finding him in such an exalted state said, 
" Praised be the God of excellence and glory, 
that your high fortune has aided you and prospe- 
rity been your guide, so that a rose has issued 
from the brier, and the thorn has been extracted 
from your foot, and you have arrived at this 
dignity. Of a truth, joy succeeds sorrow ; the 
bud sometimes blossoms and sometimes withers : 
the tree is sometimes naked and sometimes 
clothed." He replied, " O brother, condole 
with me, for this is not a time for congratu- 
lation. When you saw me last, I was only 
anxious how to obtain bread ; but now I have 

II all 



98 

all the cares of the world to encounter. If the 
times are adverse, I am in pain ; and if they are 
prosperous, I am captivated with worldly en- 
joyments. There is no calamity greater than 
worldly affairs, because they distress the heart 
in prosperity as well as in adversity. If you 
want riches, seek only for contentment, which 
is inestimable wealth. If the rich man should 
throw money into your lap, consider not your- 
self obliged to him ; for I have often heard it 
said by pious men, that the patience of the poor 
is preferable to the liberality of the rich. If 
Bahram should roast an onager to be distributed 
amongst the people, it would not be equal to 
the leg of a locust to an ant." 



TALE XXIX. 

A certain person had a friend employed in 
the office of Dewan, with whom he had not 
chanced to meet for some time. Somebody 
said to him, "It is a long time since you saw 
such an one/' He answered, " Neither do I 
wish to see him." It happened that one of the 

Dewan 's 



99 



Dewan's people was present, who asked what 
fault his friend had been guilty of, that he was 
not inclined to see him. He replied, " There 
is no fault ; but the time for seeing a Dewan is 
when he is dismissed from his office. In great- 
ness and authority of office, they neglect their 
friends ; in the day of adversity and degrada- 
tion they impart to their friends the disquietude 
of their hearts/' 



TALE XXX. 

Abu Horiera used every day to visit Mus- 
tefa (Mohammed), upon whom be the blessing 
and peace of God ! The Prophet said, " O Abu \ 
Horiera, come not every day, that so affection 
may increase." They observed to a holy man, 
that notwithstanding the benefits which we de- 
rive from the sun's bounteousness, we have not 
heard any one speaking of him with affection. 
He replied, " That is because he can be seen 
every day, excepting in the winter, when being 
veiled he is beloved.' 1 

h 2 There 



100 

There is no harm in visiting men ; but let it 
not be so often that they may say, ' It is 
enough.' If you correct yourself, you will not 
need reprehension from another. 



TALE XXXI. 

Having become weary of the company of my 
friends at Damascus, I retired into the desert 
of Jerusalem, and associated with the brutes, 
till I was taken prisoner by the Franks, and 
consigned to a pit in Tripoly, to dig clay, along 
with some Jews. But one of the principal men 
of Aleppo, with whom I had formerly been 
intimate, happening to pass that way, recol- 
lected me, asked me how I came there, and in 
what manner I spent my time? I answered, 
" I fled into the mountains and deserts to avoid 
mankind, seeing on God alone reliance can be 
placed ; conjecture then what must now be my 
situation, forced to associate with wretches worse 
than men. To have our feet bound with chains 
in company with our friends, is preferable to 

living 



101 

living in a garden with strangers." He then 
had compassion on my condition, redeemed me 
for ten dinars from the Franks, and took me 
with him to Aleppo. He had a daughter, whom 
he gave me in marriage, with an hundred dinars 
for her dower. When some time had elapsed, 
she discovered her disposition, which was ill- 
natured, quarrelsome, obstinate, and abusive; 
so that she destroyed my happiness, in the man- 
ner that has been said : ' A bad woman in the 
house of a good man, is his hell in this world. 
Take care how you connect yourself with a bad 
woman : defend us, O Lord, from this fiery 
trial !' Once she reproached me, saying, " Art 
thou not he whom my father redeemed from cap- 
tivity amongst the Franks for ten dinars?" I 
answered, " Yes, he ransomed me for ten dinars, 
and put me into your hands for an hundred." 

I have heard that a certain great man de- 
livered a sheep from the teeth and claws of a 
wolf, and the night following applied a knife to 
his throat. The expiring sheep complained of 
him, saying, " You delivered me from the claws 
of a wolf, but I have seen you, at length, act 
the part of the very wolf towards me." 

Tale 



102 



TALE XXXII. 

A certain King asked a religious man how 
he passed his valuable time; he replied, "All 
night I pray, in the morning I offer up my vows 
and petitions, and the whole day is spent in re- 
gulating my expenses." The King commanded 
that they should provide him a daily subsist- 
ence to relieve his mind from the cares of his 
family. 

O thou, who art enthralled with the cares of 
a family, look not for freedom in any other 
respect ; sorrow for children, bread, raiment, 
and subsistence, incapacitates you for contem- 
plating the invisible world. The whole day I 
am reflecting that at night I shall be employed 
in my devotions ; and at night, when I begin 
my prayers, I am thinking how I shall be able 
to provide food for my children next morning, 



Tal: 



103 



TALE XXXIII. 

One of the hermits of Damascus had passed 
many years in the desert in devotion, feeding 
on the leaves of trees. The King of that 
country having gone to visit him, said, " It 
seems advisable to me that I should prepare a 
place for you in the city, where you may perform 
your devotions more conveniently, and others 
be benefited by the blessing of your company 
and take example from your good works." The 
hermit would not consent to this proposal. The 
ministers of state said, "It is necessary, for 
the satisfaction of his majesty, that you should 
remove into the city for a few days, to make an 
experiment of the nature of the place ; when, if 
you should find your precious time disturbed by 
the society of others, the choice will still remain 
in your power." They have related that the 
hermit came into the city, and that the King- 
prepared for his reception a garden belonging 
to the palace : a delightful situation, refreshing 
the spirits ; red roses vying with the cheeks of 

a beautiful 



104 

a beautiful damsel : hyacinths resembling the 
ringlets of a beloved mistress. Although in the 
depth of winter, yet these flowers had the fresh- 
ness of new-born babes, who had not tasted the 
nurse's milk : the branches of the trees were 
ornamented with scarlet flowers, suspended 
amongst verdant foliage, shining like fire. The 
King sent him immediately a beauteous hand- 
maid : her face, fair as the crescent moon, would 
fascinate an anchorite ; and her angelic form, 
arrayed in all the peacock's pride and splen- 
dour, would at the first view deprive the most 
rigid moralist of the command of his pas- 
sions. She was followed by a youth of rare 
beauty and most exquisite symmetry of form : 
he is surrounded by mortals parched with 
thirst, whilst he who hath the appearance of a 
cup-bearer, bestoweth not drink. The eyes 
could not be satisfied with the sight of him, 
like one afflicted with the dropsy beholding the 
Euphrates. The hermit began to feast on dain- 
ties, was arrayed in elegant attire, regaled him- 
self with fruits and perfumes, and took delight 
in the company of the virgin and her attendant. 
The sages have said that ' the ringlets of fair 

maids 



105 



maids are chains for the feet of reason, and a 
snare for the bird of wisdom. In your service 
I have lost my heart, my religion, and my rea- 
son : in truth, I am now the bird of wisdom, 
and you are the snare.' To be brief, his state 
of enjoyment began to decline, in the manner 
as has been said, ' Whenever a lawyer, a 
teacher, a disciple, or an orator, possessed of 
pure spirit, descends to mean worldly concern- 
ments, he will find himself enthralled, like flies 
with their feet in honey.' 

Once the King, having an inclination to see 
him, found the holy man much altered in his 
appearance, having become plump, with a clear 
and rosy complexion. He was reclining on a 
pillow of damask silk, and the fairy-formed boy 
stood behind him with a fan made of peacock's 
feathers. The King rejoiced at his happy con- 
dition, and they talked on various subjects, until 
the King concluded the conversation by saying, 
" I have an affection for two descriptions of 
men in the worljfl, the learned and the recluse." 
A Vizier, a man of wisdom and experience, 
being present, said, " O King, the law of bene- 
volence requires that you should do good to 

both 



106 

both of them : give money to the learned, that 
others may be induced to study ; but give no- 
thing to recluses, in order that they may con- 
tinue such. Durwaishes require not direms and 
dinars ; when they receive money, look out for 
other Durwaishes. Whosoever possesseth a 
virtuous disposition, and has his mind devoted 
to God, is a religious man, without feeding on 
consecrated bread or begging for broken vic- 
tuals. The finger of a beautiful woman, and 
the tip of her ear, are handsome without an 
ear-jewel or a turquoise ring. He is a Dur- 
waish who is virtuous and wise, although he 
tasteth not holy bread nor the fragments of 
beggary. The lady endowed with an elegant 
form and a beautiful face is charming without 
paint or jewels. Whilst I have any thing of 
my own, and covet the goods of others, if you 
do not call me a religious man, perhaps you will 
not be mistaken." 



Tale 



107 



TALE XXXIV. 

The following story will exemplify what has 
been said above. A King, having some weighty 
affairs in agitation, made a vow, that, in case of 
success, he would distribute a certain sum of 
money amongst men dedicated to religion. 
When, on his wish being accomplished, it was 
necessary to perform the conditions of his vow, 
he gave a purse of direms to one of his favourite 
servants, to distribute amongst the Zahids. It 
was said that the youth was wise and prudent. 
The whole day he wandered about, and at night, 
when he returned, he kissed the money, and 
laid it before the King, saying that he had not 
found any Zahids. The King replied, " What 
a story is this ! since I myself know four hun- 
dred Zahids in this city." He replied, " O Lord 
of the world ! those who are Zahids will not 
accept of money, and they who take it are not 
Zahids." The King laughed, and said to his 
courtiers, " So much as I want to favour this 
body of men, the worshippers of God, this saucy 

fellow 



108 

fellow thwarts my inclination, and he has jus- 
tice on his side. If a Zahid accepts direms 
and dinars, you must seek somewhere else for a 
religious man." 



TALE XXXV. 

They asked a certain wise man, what was his 
opinion of consecrated bread ? He replied, " If 
they receive it in order to compose their minds 
and to promote their devotions, it is lawful ; but 
if they want nothing but bread, it is illegal. 
Men of piety receive bread to enjoy religious 
retirement, but enter not into the cell of devo- 
tion for the sake of obtaining bread." 



TALE XXXVI. 

A Durwaish came to a place where the mas- 
ter of the house was of a hospitable disposition. 
The company consisted of persons of under- 
standing and eloquence, who separately deli- 
vered a joke or pleasantry, in a manner becoming 

men 



109 

men of wit. The Durwaish having traveller! 
over the desert, was fatigued, and had not eaten 
any thing. One of the company observed to 
him merrily, that he also must say something. 
The Durwaish replied, that he did not possess 
wit and eloquence like the rest, and neither 
being learned, he hoped they would be satisfied 
with his reciting a single distich. They one and 
all eagerly desired him to speak, when he said, 
" I am a hungry man, in whom a table covered 
with food excites strong appetite, like a youth 
at the door of the female bath." They all 
applauded, and ordered the table to be laid for 
him. The host said, " O my friend, stop a 
little, as my servants are preparing some minced 
meat." The Durwaish raised up his head, and 
said, " Forbid them to put forced-meat on my 
table, for to the hungry plain bread is a savoury 
dish." 



TALE XXXVII. 



A pupil complained to his spiritual guide of 
being much disturbed by impertinent visitors, 

who 



110 

who broke in upon his valuable time, and he 
asked how he could get rid of them. The su- 
perior replied, " To such of them as are poor, 
lend money, and from those that are rich ask 
something, when you may depend upon not 
seeing one of them again. " If a beggar was the 
leader of the army of Islamism, the infidels 
would flee to China through fear of his impor- 
tunity. 



TALE XXXVIII. 

A lawyer said to his father, " Those fine 
speeches of the declaimers make no impression 
on me, because I do not see that their actions 
correspond with their precepts: they teach peo- 
ple to forsake the world, whilst themselves ac- 
cumulate property. A wise man, who preaches 
without practising, will not impress others. 
That person is wise who abstaineth from sin, 
not he who teacheth good to others whilst 
himself committeth evil. The wise man who 
indulges in sensual gratifications, being himself 
bewildered, how can he guide others?" The 

father 



Ill 



father replied, " O my son ! you ought not, 
merely from this vain opinion, to reject the 
doctrines of the preacher, thus pursuing the 
paths of vanity, by imputing errors to the 
learned ; and whilst you are searching for an 
immaculate teacher, are deprived of the benefits 
of learning ; like the blind man, who one night 
falling into the mud, cried out, ' O Muslems, 
bring a lamp to shew me the way.' An impu- 
dent woman, who heard him, said, ' You cannot 
see a lamp, what then can it shew you V More- 
over, the society of the preacher resembles the 
shop of a trader, where, until you pay money, 
you cannot carry away the goods ; and here, 
unless you come with good inclination, you will 
not derive any benefit. Listen to the discourse 
of the learned man with the utmost attention, 
although his actions may not correspond with 
his doctrine. It is a futile objection of gain- 
sayers, that how can he who is asleep awaken 
others ?" It behoveth a man to receive instruc- 
tion, although the advice be written on a wall. 



Tale 



112 



TALE XXXIX. 

A certain holy man having quitted a monas- 
tery and the society of religious men, became 
a member of a college. I asked what was the 
difference between being a learned or a reli- 
gious man, that could induce him to change his 
society? He replied, " The devotee saves his 
own blanket out of the waves, and the learned 
man endeavours to rescue others from drown- 
ing." 



TALE XL. 

A drunken man was sleeping on the high- 
way, overcome by the power of intoxication ; 
a devotee passed by, and beheld his condition 
with detestation. The young man lifted up his 
head, and said, "When you meet an inconside- 
rate person, pass him with kindness ; and when 
you see a sinner, conceal his crime and be com- 
passionate. O thou, who despisest my indis- 
cretion, 



113 



cretion, why dost thou not rather pity me ? 
holy man, avert not thy face from a sinner, but 
regard him with benignity. If my manners are 
unpolished, nevertheless behave yourself to™ 
wards me with civility." 



TALE XLL 

A company of dissolute men came to dispute 
with a Durwaish, and made use of improper 
expressions ; at which being offended, he went 
to his spiritual guide and complained of what 
had happened. He replied, " O my son, the 
habit of a Durwaish is the garment of resigna- 
tion ; whosoever weareth this garb and cannot 
support injuries, is an enemy to the profession, 
and is not entitled to the dress. A great river 
is not made turbid by a stone ; the religious man 
who is hurt at injuries, is as yet but shallow 
water. If any misfortune befalleth you, bear 
with it, that by forgiving others you may yourself 
obtain pardon. O my brother, seeing that we 
are at last to return to earth, let us humble our- 
selves in ashes before we are changed into dust." 

i Tale 



114 



TALE XLII. 

Attend to the following story. In the city 
of Bughdad there happened a contention be- 
tween the flag and the curtain. The flag, 
disgusted with the dust of the road and the fa- 
tigue of marching, said to the curtain in displea- 
sure, " You and myself are school-fellows, both 
servants of the Sultan's court. I never enjoy 
a moment's relaxation from business, being- 
obliged to travel at all seasons ; you have not 
experienced the fatigue of marching, the dan- 
ger of storming the fortress, the perils of the 
desert, nor the inconveniences of whirlwinds and 
dust : my foot is more forward in enterprize, 
why then is thy dignity greater than mine? You 
pass your time amongst youths beautiful as the 
moon, and with virgins odoriferous as jasmin ; 
I am carried in the hands of menial servants, 
and travel with my feet in bands and my head 
agitated by the wind." The curtain replied, 
" My head is placed on the threshold, and not, 
like yours raised up to the sky : whosoever 

through 



115 



through folly exalts his neck precipitates him- 
self into distress." 



TALE XLIII. 

A holy man saw a wrestler distracted and 
foaming at the mouth with rage : he inquired 
the cause, and was told some one had given him 
abuse. He said, " This paltry fellow, who can 
lift a stone of a thousand pounds weight, is not 
able to bear a single word. Resign your boast- 
ing pretensions to strength and fortitude ; you 
weak-spirited wretch! what is the difference 
between such a man and a woman ? Shew your 
power by engaging others to speak kindly to 
you ; it is not courage to drive your fist against 
another man's mouth, if you are able to tear the 
front of an elephant; he is no man who hath \ 
not humanity. The sons of Adam are formed 
of humble earth ; if you possess not humility 
neither are you a man." 



i 2 Tale 



116 



TALE XLIV. 

They interrogated a learned man concerning 
the character of his brethren, the Soofees, He 
answered, "The meanest of their excellences 
is, that they prefer gratifying the desire of their 
friends to attending to their own affairs ; and the 
sages have said, ' The brother who is intent 
upon his own affairs, is neither brother nor rela- 
tion:' your fellow-traveller, if he walks faster 
than yourself, is not your companion : place 
not your affections on any one who is not 
attached to you. If there be not religion and 
piety amongst relatives, it is best to break off 
connections with our kindred." 

I recollect that an adversary objected to the 
sentiment in the above distich, and said, that 
in the Koran the most high God has forbidden 
that we should break off connection with rela- 
tives, and has commanded us to prefer friend- 
ship with relations to that of others ; and that 
what I had said above was contrary to this 
precept. I replied, " You are mistaken, it 



117 



agrees with the Koran. God said, ' If your 
parents insist that you should join as partners 
with me those things of which you are ignorant, 
then do not obey them.' A thousand relations, 
who are ignorant of God, ought to be sacrifices 
for one stranger who acknowledges him." 



TALE XLV. 

A merry fellow of Bughdad married his 
daughter to a shoe-maker. The little man 
having a flinty heart, bit the girl's lips, in such 
a manner that they trickled with blood. In the 
morning her father beholding her in such plight 
went to his son-in-law, and said to him, " O 
you worthless fellow ! what kind of teeth have 
you got thus to chew her lips, as if they were 
made of leather? I am not speaking in jest; 
leave off your jokes, and have your legal enjoy- 
ment." When bad manners become habitual, 
they cannot be got rid of until death. 



Ti 



ALE 



118 



TALE XLVI. 

A certain lawyer had a very ugly daughter 
who was marriageable ; but although he offered 
a considerable dower and other valuables, no 
one was inclined to wed her. Brocade and da- 
mask will appear disgusting on a bride who is 
ugly. In short through necessity, he married 
her to a blind man. It is said that, in the same 
year there arrived from Ceylon a physician who 
could restore sight to the blind. They asked 
the father why he would not have his son-in- 
law cured. He said, " Because he was afraid 
that if he should recover his sight, he would 
divorce his wife. It is best that the husband of 
an ugly woman should be blind." 



TALE XLVII. 

A certain King regarded with contempt 
the society of Durwaishes; which one of them 
having the penetration to discover, said, " O 

King! 



119 



King! in this world you have the advantage of 
us in external grandeur, but with regard to the 
comforts of life we are your superiors: at the 
time of death we shall be your equals ; and at 
the resurrection our state will be preferable to 
yours." 

Although the conqueror of kingdoms enjoyeth 
absolute sway at the same time that the Dur- 
waish may be in want of bread, yet in that hour 
when both shall die, they will carry nothing 
with them but their winding-sheets. When you 
wish to make up your burthens for quitting this 
world, the state of the beggar will be preferable 
to that of the monarch. The Durwaish exhi- 
bits a patched garment and shaved hair, but in 
truth his heart is alive and his passions subdued. 
He is not a person that will advance his preten- 
sions among mankind ; and if men oppose his 
inclination he will not engage in strife. If a 
millstone should roll down from a mountain, he 
has but little faith who gets out of the way of it. 
The Durwaish's course of duty consists in in- 
voking and praising God, in obeying and wor- 
shipping him, in giving alms, in being content, 
in believing the unity of the Deity, and in 

reliance 



120 



reliance on God with patient resignation to his 
will. Whosoever is endowed with these quali- 
ties is a Durwaish indeed, although he be 
arrayed in a robe ; and, on the contrary, an 
idle prater who neglects his prayers and is a 
slave to his passions, who turns day into night 
in sensual gratifications, and night into day in 
drowsy indolence, eating any thing that falls in 
his way, and saying whatever comes uppermost, 
such an one is a profligate, although he wears 
nothing but a blanket. O thou, whose inward 
parts are void of piety and whose outside beareth 
the garb of hypocrisy, hang not a gorgeous cur- 
tain before the door of a house constructed of 
reeds. 



TALE XLVIII. 

I saw some nosegays of fresh roses tied to a 
dome with some grass. I said, " What is this 
worthless grass that it should thus be in the 
company of roses ?" The grass wept, and said, 
" Be silent; the benevolent forget not their as- 
sociates. Although I have neither beauty, nor 

colour, 



121 

colour, nor odour, still am not I the grass of 
God's garden ? I am the servant of the munifi- 
cent God, nourished from of old by his bounty ; 
whether I possess any virtue or not, yet I 
look for the mercy of God. Although I have 
not any worth, neither possess the means of 
shewing my obedience, he is able to save his 
servant although destitute of all other support. 
It is the custom that masters should liberate 
their old slaves. O God, who hast ornamented 
this world with thy creatures, bestow liberty 
on this thine old servant. O Sady, pursue the 
road to the temple of resignation. O man of 
God, walk in the path of righteousness. Un- 
fortunate is that person who turns his head 
from this gate, since he will not be able to find 
another/ ' 



TALE XLIX. 

They asked a wise man which was prefer- 
able, fortitude or liberality ! He replied, " He 
who possesseth liberality hath no need of forti- 
tude, It is inscribed on the tomb of Bahram- 

Goar, 



122 



Goar, that a liberal hand is preferable to a 
strong arm." Hatim Tai no longer exists ; but 
his exalted name will remain famous for virtue 
to eternity. Distribute the tithes of your wealth 
in alms, for when the husbandman lops off the 
exuberant branches from the vine it produces 
an increase of grapes. 



Chapter 



123 



CHAPTER III. 

OF THE EXCELLENCY OF 
CONTENTMENT. 



TALE I. 

An African mendicant at Aleppo, in the 
quarter occupied by the dealers in linen cloths, 
was saying, " O wealthy Sirs, if there had been 
justice amongst you, and we had possessed con- 
tentment, there would have been an end of beg- 
gary in this world." 

O contentment, make me rich ! for without 
thee there is no wealth. L6kman made choice 
of patience in retirement. Whosoever hath not 
patience, neither doth he possess philosophy. 



TALE II. 

In Egypt dwelt two sons of a nobleman, one 
of whom acquired learning, and the other gained 

wealth . 



124 

wealth. The former became the most learned 
man of his time, and the other prince of Egypt. 
Afterwards the rich man looked with contempt 
on his learned brother, and said, " I have ar- 
rived at monarchy, and you have continued in 
the same state of poverty." He replied, " O 
brother, it behoveth me to be the more thank- 
ful to the divine Creator, since I have found 
the inheritance of the prophets, that is wisdom ; 
and you have got the portion of Pharoah and 
Haman, or the kingdom of Egypt. I am the 
ant, which men tread under their feet, and not 
the wasp, of whose sting they complain. How 
shall I express my grateful sense of such bless- 
ing, that I am not possessed of the means of 
oppressing mankind ?" 



TALE III. 
I heard of a Durwaish who was suffering 
great distress from poverty, and sewing patch 
upon patch, but who comforted himself with 
the following verse, ' I am contented with stale 
bread and a coarse woollen frock, since it is 

better 



better to bear the weight of one's own neces- 
sities, than to suffer the load of obligation from 
mankind.' Somebody said to him, " Why do 
you sit quiet, whilst such an one in this city has 
a liberal mind and possesses universal benevo- 
lence, being ever willing to assist the pious, and 
always ready to comfort every heart. If he 
were apprized of your condition, he would con- 
sider it an obligation to satisfy your wants." 
He replied, " Be silent, for it is better to die 
of want than to expose our necessities to any 
one ; for they have said, that to sew patch upon 
patch and be patient, is preferable to writing 
a petition to a great man for clothing." Of a 
truth, it is equal to the torments of hell, to en- 
ter into paradise by the help of one's neighbour. 



TALE IV. 

One of the kings of Persia sent a skilful 
physician to Mustufa (upon whom be peace !). 
He had been some years in Arabia without any 
one having come to make trial of his skill, nei- 
ther had they applied to him for any medicine. 

One 



126 

One day he came to the prince of prophets, and 
complained, saying, " They sent me to dispense 
medicines to your companions, but to this day 
no one hath taken notice of me, that I might 
have an opportunity of performing the service 
to which I had been appointed." Mohammed 
replied, " It is a rule with these people never to 
eat until they are hard-pressed by hunger, and 
to leave off eating whilst they have a good 
appetite." The physician said, " This is the 
way to enjoy health." He then made his obei- 
sance and departed. The physician begins to 
speak when evil would result from his silence ; 
either when there is eating to excess, or when 
death might ensue from too much abstinence. 
Then doubtless his speech is wisdom, and such 
a meal will be productive of health. 



TALE V. 

A certain man having made many vows 
which he broke, a venerable personage said to 
him, "I know that you make it a practice to 
eat a great deal ; and that your inclination to 

restrain 



127 



restrain your appetite is weaker than a hair, 
whilst your appetite, in the manner you indulge 
it, would break a chain : but a day may come 
when this intemperance may destroy you. Some- 
body nourished a wolf's whelp, which, when 
full-grown, tore his master to pieces." 



TALE VI. 

In the annals of Ardsheer Babukan it is 
recorded, that he asked an Arabian physician 
what quantity of food ought to be eaten in the 
course of a day. He answered, that the weight 
of one hundred direms was sufficient. The King- 
asked what strength could be derived from so 
small a quantity? The physician replied, " This 
quantity is sufficient to support you, and what- 
ever more you eat you must carry. We eat to 
live and praise God ; you believe that you live 
to eat." 



ALE 



128 



TALE VII. 

Two Darwaishes of Khorasan, who had en- 
tered into strict intimacy, travelled together. 
One, who was infirm, would fast for two days, 
and the other, who was robust, used to eat 
three times a day. It happened that they were 
seized at the gate of a city on suspicion of being- 
spies, were both confined in the same room, 
and the door closed up with mud. After a 
fortnight it was discovered that they were inno- 
cent. On opening the door, they found the 
strong man dead and the infirm one alive. They 
were astonished at the circumstance : but a phi- 
losopher said, that the contrary would have been 
more wonderful ; for the one who was a great 
eater, was not able to support abstinence ; and 
the other, who was weak, having his body in 
subjection and being used to fasting, had hap- 
pily escaped. A person who has accustomed 
himself to eat sparingly, when difficulty occurs 
bears it easily ; but if in time of prosperity he 

has 



129 



has been used to pamper himself, when he meets 
with distress he sinks under it. 



TALE VIII. 

A certain wise man admonished his son 
against eating to excess, because repletion oc- 
casions sickness. The son answered, " O father! 
hunger killeth ; and have you not heard the 
saying of the sages, that it is better to die of 
excess, than to suffer the pangs of hunger?" 
The father replied, <( Be moderate, for God 
hath said, ' Eat ye and drink, but not to ex- 
cess.' Eat not so much as to cram yourself up 
to the throat, neither so little that you should 
die of weakness. Although food is the means 
of sustaining life, yet when taken to excess it 
becomes injurious. If you eat conserve of roses 
without inclination it is pernicious, but dry 
bread after fasting is as delicious as conserve of 
roses." 



Tale 



130 



TALE IX. 



They asked a sick man, what his heart de- 
sired ? He replied, " Only this, that it may 
not desire any thing." When the stomach is 
oppressed and the belly suffering pain, there 
is no benefit in having all other matters in per- 
fection. 



TALE X. 

ABUTCHERin the city of Wasit, to whom the 
Soofies had contracted some debts, was every 
day importuning them for payment, and made 
use of very harsh language. The society was 
much distressed at his reproaches, but had no 
remedy besides patience. A holy man of their 
fraternity said, " It is easier to satisfy the appe- 
tite with a promise of food, than to put off the 
butcher with promise of payment. It is better 
to relinquish the favour of the great man, than 
to suffer violence from his porter. It is better 
to die for want of meat, than to endure the im- 
portunities of the butcher." 

Tale 



131 



TALE XI. 



A certain gallant man was grievously wound- 
ed in an expedition against the Tartars. Some- 
body said, " Such a merchant has an unguent, 
of which perhaps he might give you a little 
were you to ask it." The merchant was noto- 
rious for his parsimony. If the sun had been on 
his table instead of bread, no one would have 
seen light in the world until the day of judg- 
ment. The gallant man replied, " If I ask for 
the unguent, it is uncertain whether he will 
give it or not; and if he should give it, the 
effect is doubtful. On every account, to ask of 
such a man is a deadly poison." 

That which you obtain by entreaty from mean 
people, may benefit the body but it injures the 
soul : and the sages have said, ' If the water of 
immortality, for example, was to be sold in 
exchange for reputation, the wise man would 
not purchase it; for an honourable death is 
preferable to a disgraceful life.' If you eat 
colocynth from the hand of a kind man, it is 
preferable to a sweetmeat given by one who has 
a crabbed countenance. 

k 2 ' Tale 



132 



TALE XII. 



A certain learned man, who had a large 
family to support with very scanty means, repre- 
sented his case to a great man, who entertained 
a favourable opinion of him. He disapproved 
of the application, deeming it unworthy of a 
man of spirit. When you are dissatisfied with 
your fortune, approach not your dearest friend, 
or you will turn his pleasure into sorrow. When 
you expose your distress, preserve a lively and 
smiling appearance : he never fails in his pur- 
suit, who maintains a joyful countenance. It is 
said, that the great man increased his pension a 
little, but treated him with less respect than for- 
merly. After some time, perceiving his dimi- 
nution of affection, he said " Evil is that food 
which you obtain in the time of distress ; the 
kettle is indeed upon the hearth, but your repu- 
tation is diminished. He increased my bread 
and lessened my honour : it is better to be des- 
titute of means, than to suffer the disgrace of 
solicitation." 



Tale 



133 



TALE XIII. 



A durwaish having a pressing want, some- 
body said to him, " Such an one has inconceiv- 
able wealth, and were he apprized of your con- 
dition, he would not suffer any delay to happen 
in supplying you." He answered, " I do not 
know him." The other said, "I will conduct 
you;" and taking hold of his hand, shewed the 
way to his house. The Durwaish, on beholding 
one sitting, who had a hanging lip and a severe 
countenance, said nothing, but returned. The 
other asked what he had done. He replied, " I 
gave his bounty in exchange for his visit." 

Expose not your want to one of a sour coun- 
tenance, for you will be distressed by his ill- 
nature. If you disclose the sorrows of your 
heart to any one, let it be to him whose pleasant 
countenance will assure you prompt payment. 



TALE XIV. 

There happened one year such a drought at 
Alexandria, that men could not support it with 

patience ; 



134 

patience ; the doors of heaven were shut against 
the earth, and the lamentations of all creatures 
reached the sky. There was neither bird, beast, 
fish, nor insect, which had not sent up its peti- 
tions to heaven. It is wonderful that the smoke 
of the aspirations from the hearts of all crea- 
tures should not have collected in the form of 
clouds, and their tears been converted into an 
inundation of rain. 

In such a year, an hermaphrodite (far be such 
an one from our friends !).... As using words 
to describe him is contrary to good breeding, 
especially in polite company, but at the same 
time it is not proper to pass him over in silence, 
because some people might impute it to the 
ignorance of the relator; therefore I shall 
abridge my meaning in the following verses, 
* From a little we judge of much; an handful 
is a sample of an ass-load. If a Tartar should 
kill that hermaphrodite no one could require his 
blood in retaliation. How long will he continue 
to resemble the bridge at Bughclad, which has 
water running under whilst men are passing 
over it V 

This 



135 



This person, of whom I have given some 
description, was at that time possessed of im- 
mense wealth ; amongst the needy he distributed 
gold and silver, and provided a table for the 
entertainment of travellers. A company of 
Durwaishes, perishing with want, were inclined 
to have accepted his invitation, and came to ask 
my advice. I dissuaded them from their incli- 
nation, and said, " The lion will not eat the 
dog's leavings, although he should perish with 
hunger in his den. In the present case, submit 
to the pangs and cravings of hunger, and hold 
not up your hand to implore charity from a 
mean wretch. If a man destitute of virtue 
should equal Feridoon in wealth and power, 
yet account him nobody. The variegated silk 
and fine linen, on the back of a blockhead are 
lapis lazuli and gold on a wall.*' 



TALE XV. 

They asked Hatim Tai, if he had ever seen 
or heard of any person in the world more noble- 
minded than himself. He replied, " One day, 

after 



136 

after having sacrificed forty camels, I went 
along with an Arab chief to the skirt of a desert, 
where I saw a labourer, who had made up a 
bundle of thorns ; whom I asked why he did 
not go to the feast of Hatim Tai, to whose 
table people were repairing in crowds ? He 
answered, * Whosoever eateth bread from his 
own labour will not submit to be under obliga- 
tion to Hatim Tai.' I considered this man as 
my superior in generosity and liberality.'' 



TALE XVL 

Moses the prophet (upon whom be peace !) 
saw a Durwaish, who, for want of clothes, had 
hidden himself in the sand. He said, " O 
Moses, implore God to bestow on me subsist- 
ence, for I am perishing in distress." Moses 
prayed, and God granted him assistance. Some 
days after, when Moses was returning from 
performing his devotions, he saw the Durwaish 
apprehended, and a crowd of people gathered 
round him. On inquiring what had happened 
to him ; they replied, " Having drank wine, he 

made 



137 



made a disturbance and killed a man : now they 
are going to exact retaliation." If the poor cat 
had wings she would not leave a sparrow's egg- 
in the world ; and if a mean wretch should 
happen to get into power, he would become in- 
solent, and twist the hands of the weak. Moses 
acknowledged the wisdom of the Creator of the 
universe, and asked pardon for his boldness, 
repeating the following verse of the Koran, ' If 
God were to open his stores of subsistence for 
his servants, of a truth they would rebel on the 
earth.' O vain man, what hast thou done to 
precipitate thyself into destruction ? Would 
that the ant had not been able to fly ! 

When a mean wretch obtains promotion and 
wealth, of a truth he requires a thump on the 
head. Is not this the adage of a sage ? ' It 
were better for the ant not to have wings.' Our 
Heavenly Father hath honey in abundance, but 
his son is affected with a feverish complaint. 
He who doth not make you rich, knoweth what 
is good for you better than you do yourself. 



Tale 



138 



TALE XVII. 

I saw an Arab sitting in a circle of jewellers 
of Basrah and relating as follows : " Once on a 
time, having missed my way in the desert, and 
having no provisions left, I gave myself up for 
lost, when I happened to find a bag full of 
pearls. I shall never forget the relish and de- 
light that I felt on supposing it to be fried 
wheat ; nor the bitterness and despair which I 
suffered, on discovering that the bag contained 
pearls. In the parched desert of quicksands, 
pearls or shells, in the mouth of the thirsty 
traveller, are alike unavailing. When a man 
destitute of provisions is fatigued, it is the 
same thing to have in his girdle gold or pot- 
sherds." 



TALE XVIII. 

An Arab labouring under excessive thirst 
exclaimed, ' ' I wish that for one day before my 
death this my desire may be gratified : that a 

river 



139 



river dashing its waves against my knees, I may 
fill my leather sack with water." 

In like manner a traveller, who had lost his 
way in the great desert, had neither strength 
nor provisions remaining, but a few direms in 
his girdle. He had wandered about a long time 
without finding the road, and perished for want. 
A company of men arrived, and saw the direms 
lying before his face and the following words 
written on the ground : "If the man destitute 
of food were possessed of pure gold, it would 
avail him nothing. To a poor wretch in the 
desert, parched with the heat of the sun, a 
boiled turnip is of more value than virgin silver." 



TALE XIX. 

I never complained of the vicissitudes of 
fortune, nor murmured at the ordinances of 
heaven, excepting once, when my feet were 
bare and I had not the means of procuring 
myself shoes. I entered the great mosque at 
Cufah with a heavy heart, when I beheld a man 
who had no feet. I offered up praise and 

thanksgiving 



140 



thanksgiving to God for his bounty, and bore 
with patience the want of shoes. A broiled 
fowl in the eyes of one who has satisfied his ap- 
petite, is of less estimation than a leaf of greens 
on a dish ; but to him who hath not the means 
of procuring food, a boiled turnip is equal to a 
broiled fowl. 



TALE XX. 

A certain King attended by some of his 
principal nobility, on a hunting party, in the 
winter, was benighted at a long distance from 
any town. Having discovered the cottage of a 
peasant, the King said, " Let us go there for 
the night, that we may not suffer inconvenience 
from the cold." One of the courtiers replied,, 
" It is beneath the dignity of a monarch to take 
shelter in the cottage of a mean peasant ; we 
will pitch a tent on this spot and light a fire." 
The peasant being apprized of the circumstance, 
prepared such food as he could provide, which 
he brought and presented to the King, and 
kissing the earth said, " The Sultan's high dig- 
nity 



141 



nity will not suffer any degradation by this 
condescension ; but these gentlemen are not 
willing that the peasant's humble state should 
be exalted." The King approved of his speech, 
and passed the night in the cottage. In the 
morning he bestowed on the peasant a dress 
and money. I heard that he accompanied the 
King's stirrup a few paces, and said, " The 
King's dignity and splendour have not suffered 
any diminution by his condescension, in suffer- 
ing himself to be entertained under the peasant's 
roof; but the corner of the rustic's cap has been 
exalted to the sun, by such a monarch having 
overshadowed his head." 



TALE XXI. 

They tell a story of a horrible mendicant 
who was possessed of considerable wealth. A 
certain King said to him, "It appears that you 
are exceedingly rich, and as I have a pressing 
demand, if you will assist me with a small sum 
out of your wealth, by way of loan, when the 
public finances are in a flourishing state I will 

repay 



142 



repay you." He replied, " It does not suit the 
high dignity of the Lord of the world to soil 
the hand of ambition. with money belonging to 
such a beggar as myself, who has collected it 
grain by grain." He replied, " Don't distress 
yourself on that account, as I shall pay it away 
to the Tartars. Filthy things are fit for those 
who are impure. They say that dung does not 
make clean plaster, and we answer that we want 
it to stop dirty holes. If the water of a well 
belonging to a Christian is impure, what signi- 
fies this, if we use it to wash the corpse of a 
Jew?" I heard that he slighted the King's 
command, began to dispute, and to behave with 
insolence; whereupon the King ordered that 
the subject of disputation should be taken from 
him with violence and reproach. 

When an affair cannot be accomplished by 
kind treatment, it becomes necessary to effect it 
by harshness. When a person is not ready to 
contribute of himself, it is proper that some one 
should force him. 



Tale 



143 



TALE XXII. 

I saw a merchant who possessed one hun- 
dred and fifty camels laden with merchandize, 
and fifty slaves and servants. One night, in the 
island of Kish, he entertained me in his own 
apartment, and during the whole night did not 
cease talking foolishly, saying, " I have such 
and such property in Turkistan, and such goods 
in Hindoostan ; these are the title-deeds of such 
a piece of ground ; and for this matter, such an 
one is security.*' Sometimes he would say, " I 
have an inclination to go to Alexandria, the air 
of which is very pleasant;" then again, " No, 
I will not go, because the Mediterranean sea is 
boisterous. O Sady, I have another journey in 
contemplation, and after I have performed that, 
I will pass the remainder of my life in retirement, 
and leave off trading." I asked what journey it 
was. He replied, " I want to carry Persian 
brimstone to China, where I have heard it bears 
a very high price ; from thence I will transport 
China-ware to Greece, and take the brocades of 

Greece 



144 

Greece to India, and Indian steel to Aleppo : 
the glass-ware of Aleppo I will convey to Ye- 
men, and from thence go with striped cloths 
to Persia ; after which I will leave off trade and 
sit down in my shop." He spoke so much of 
this foolishness, that at length, being quite ex- 
hausted, he said, " O Sady, relate also some- 
thing of what you have seen and heard." I 
replied, " Have you not heard, that once upon 
a time a chief, as he was travelling in the desert 
of Ghoor, fell from his camel ? He said that the 
covetous eye of the worldly man is either satis- 
fied through contentment, or will be filled with 
the earth of the grave." 



TALE XXIII. 

I heard of a certain rich man, who was as 
notorious for parsimony as Hatim Tai for libe- 
rality. His external form was adorned with 
wealth, but the meanness of his disposition was 
so radicated, that he never gave even a loaf of 
bread to any one : he would not have bestowed 
a scrap on the cat of Abu Horiera, nor thrown 

a bone 



145 



a bone to the dog of the companions of the 
cave. In short, no one ever saw his door open 
nor his table spread. A Durwaish never knew 
his victuals, excepting by the smell ; no bird 
ever picked up any crumbs that fell from his 
table. I heard that he was sailing on the Medi- 
terranean sea towards Egypt, with all the pride 
of Pharaoh in his imagination, according to the 
word of God, ' until the time that he was 
drowned.' Suddenly a contrary wind assailed 
the ship, in the manner as they have said, * What 
can the heart do that it may not accord with 
your sorrowful disposition; the north wind is 
not always favourable for the ship.' He lifted 
up the hands of imploration, and uttered inef- 
fectual lamentations. God hath said, ' When 
you embark on ships, offer up your prayers 
unto the Lord.' 

Of what benefit will it be to the servant in the 
time of need, to lift up his hands in imploration, 
which are extended during prayers, but when 
any favour is wanted are folded under his arms ? 
' Bestow comfort on others with silver and gold, 
and from thence derive also benefit yourself. 
Know thou, that this edifice of your's will re- 

l main. 



146 



main, use therefore bricks of gold and bricks of 
silver.' 

They have related, that he had poor relations 
in Egypt who were enriched with the remainder 
of his wealth. At his death they rent their old 
garments and made up silks and damasks. In 
that same week I saw one of them riding a fleet 
horse, with an angelic youth running after him. 
I said, " Alas ! if the dead man should return 
amongst his tribe and relations, the heirs would 
feel more sorrow in restoring him his estate than 
they suffered on account of his death." On the 
strength of the acquaintance which had formerly 
subsisted between us, I pulled his sleeve, and 
said, " Enjoy thou, O good man of happy en- 
dowments, that wealth which the late possessor 
accumulated to no purpose." 



TALE XXIV. 

A powerful fish fell into the net of a debili- 
tated fisherman, who not being able to hold it, 
the fish got the better of him, snatched the net 
out of his hand, and escaped. A boy went to 

fetch 



14? 

water from the river : the flood tide came in and 
carried him away. The net had hitherto always 
taken the fish, but this time the fish escaped 
and carried away the net. The other fisher- 
men grieved at the loss, and reproached him, 
that having such a fish in his net, he had not 
been able to hold it. He replied, " Alas, my 
brethren ! what could be done, seeing it was 
not my lucky day, and the fish had yet a day 
remaining? A fisherman without luck catch- 
eth not fish in the Tigris, neither will the fish 
without fate expire on the dry ground." 



TALE XXV. 

One who had neither hands nor feet having 
killed a millepede, a pious man passing by said, 
" Holy God, although this had a thousand feet, 
yet when fate overtook him he could not escape 
from one destitute of hands and feet. When the 
enemy who seizes the soul comes behind, fate 
ties the feet of the swift man. At that moment, 
when the enemy attacks us behind, it is need- 
less to draw the Kianyan bow." 

l 2 Tale 



148 



TALE XXVI. 

I saw a fat blockhead clad in a rich dress and 
mounted on an Arab horse, with fine Egyptian 
linen round his head. Some one said, " O Sady, 
what is your opinion of this notable dress on 
this ignorant brute?" I replied, " It is like 
bad writing executed in water-gold. In truth, 
amongst men he is an ass with the form and 
bleating of a calf. You cannot say this brute 
resembles a man excepting in his garment, his 
turban, and external form : of all his property, 
estate, and bodily faculties, it is not lawful to 
take any thing but his blood. If a man of no- 
ble birth should happen to be poor, imagine not 
that his dignity will be thereby lessened ; but 
should a Jew be so rich as to drive a gold nail 
into his silver threshold, do not on that account 
esteem him noble." 



Tale 



149 



TALE XXVII. 

A thief said to a mendicant, il Are you 
not ashamed to hold out your hand to every 
sordid wretch to obtain a grain of silver ?" He 
replied, ''It is better to stretch out the hand 
for a grain of silver than to have it cut off for 
having stolen a dang and a half." 



TALE XXVIII. 

They tell a story of a wrestler, who from 
adverse fortune was reduced to the extremity 
of misery. With a craving appetite, and desti- 
tute of the means of subsistence, he came com- 
plaining to his father, and requested leave to 
travel, if perchance by the strength of his arm 
he might be able to accomplish his wishes. 
Talents and skill are of no value without being 
exhibited ; they put lignum aloes on the fire, 
and rub musk. The father said, " O son, get 

out 



150 

out of your head impracticable imaginations, 
and draw back the foot of contentment within 
the skirt of safety, for the sages have said, 
1 Riches are not to be obtained by bodily exer- 
tion ; but the remedy against want is to mode- 
rate our desires.' No one can seize the skirt of 
wealth by force : it is lost labour to anoint the 
eyes of the blind with salve. If every hair of 
your head possessed two hundred accomplish- 
ments, they would be of no use when fortune is 
unpropitious. What can a strong but unfortu- 
nate man do? The arm of fortune is better 
than the arm of strength." 

The son said, " O father! the advantages of 
travelling are many, the recreation of the mind, 
profitable attainments, to see wonders, and to 
hear strange things ; the view of cities, the 
conversation of mankind, the acquisition of ho- 
nour and attainment of manners, the increase 
of wealth, the means of gaining a livelihood, 
forming intimate connections, and the experi- 
ence of the world, in the manner as has been 
observed by men of piety ; * As long as you 
stick to your shop and to your house, never, O 

simpleton ! 



151 

simpleton ! will you become a man. Go, and 
travel over the world, before the time shall ar- 
rive for your quitting it.' " 

The father made answer, " O son ! the advan- 
tages of travelling, in the manner that you have 
set forth, are doubtless very great; but most 
especially so for five classes of men. — First, The 
merchant, who, possessing wealth and dignity, 
with beautiful slaves and handmaids and active 
servants, may pass every day in a new city, and 
every night in a different place, and may every 
minute in delightful spots, recreate himself with 
worldly luxuries. The rich man is not a stran- 
ger, neither in the mountains nor in the deserts ; 
wherever he goes he pitches his tent and takes 
up his quarters : whilst he who possesses not 
the comforts of life, but is destitute of the 
means of supporting himself, is a stranger, and 
unknown in his native country. — Secondly, a 
learned man, who, on account of his sweet 
speeches, powerful eloquence, and store of 
knowledge, wherever he goes is universally 
sought after and respected. The presence of a 
wise man resembles pure gold, because whither- 
soever he goeth, they know his intrinsic value 

and 



152 

and consequence. An ignorant son of a rich 
man is like leather-money passing current in a 
particular city, but which, in a foreign country, 
no one will receive for any thing. — Thirdly, the 
beautiful person, to whom the hearts of the 
virtuous are inclined, set a high value on his 
company, and consider it an honour to do him 
service. According to the saying, ' A little 
beauty is preferable to great wealth.' A beau- 
tiful person is the balm for a wounded heart, 
and is the key of the locked door. The beau- 
tiful person, wheresoever he goes, meets with 
honour and respect, even if his father and mo- 
ther should turn him out with displeasure. I 
saw a peacock's feather in the leaves of a Koran. 
I said, * I consider this an honour much greater 
than your quality deserves.' He replied, ' Be 
silent ; for whosoever has beauty, wherever he 
puts his foot, doth not every one receive him 
with respect?' The son who is endowed with 
elegance and beauty careth not for his father's 
anger. He is a rare pearl, let him not remain 
in the parent shell; and of a precious pearl 
every one will be the purchaser. — Fourthly, a 
sweet singer, who, with the throat of David, 

arrests 



153 

arrests the waters in their course and suspends 
the birds in their flight ; consequently, by the 
power of this perfection he captivates the hearts 
of mankind in general, and the religious are 
desirous of associating with him. My attention 
is engaged in listening to a sweet voice : who 
is this beautiful person playing on the double 
chord ? How delightful is a tender and plain- 
tive voice at the dawn of day, in the ears of 
those intoxicated with love ! A sweet voice is 
better than a beautiful face ; for the one gives 
sensual delight, and the other invigorates the 
soul. — Fifthly, the mechanic, who gains subsist- 
ence by the labour of his arm, that his good 
name may not be disgraced by the want of bread. 
According to this saying of the wise : ' If a 
mechanic ? goes a journey from his own city, he 
suffers not difficulty nor distress, but if the king 
of Neemroze should wander out of his kingdom, 
he would sleep hungry.' — The above-mentioned 
qualities, which I have explained, are means 
of affording comfort to the mind in travelling, 
and are the bestowers of sweet delight ; but he 
who does not possess them will enter the world 
with vain expectations, and no one will hear 

his 



154 

his name nor see any signs of him. Whomsoever 
the revolutions of Heaven in malice afflict, the 
world betrays. The pigeon who is not to see his 
nest again, fate conducts to the grain and snare." 
The son said, " O father! how can I contra- 
dict another maxim of the sages, which says, 
' The necessaries of life are distributed to all, 
yet the attainment thereof requires exertion, 
and although misfortune is decreed, it is our 
duty to shun the way by which it enters.' Al- 
though our daily bread doubtlessly may come to 
us, yet reason requires that we should seek it 
out of doors. Although no one can die before 
it is decreed by fate, you have no occasion to 
run into the jaws of the dragon. In my present 
situation, I am able to encounter a furious ele- 
phant and to combat a devouring lion ; and I 
have besides this inducement to travel, that I 
am no longer able to suffer indigence. When a 
man falls from his rank and dignity, what has 
he more to concern himself about ? he is a 
citizen of the world. A rich man repairs at 
night to his palace, but wheresoever the Dur- 
waish is overtaken by night, that place is his 
inn." 

This 



155 



This he said, took leave of his father, asked 
his blessing, and departed. At his departure 
he was heard to say, " The artist to whom for- 
tune is not propitious, goeth to a place where 
his name is not known." He travelled until he 
arrived on the banks of a river, so rapid that 
stones dashed against stones, and the noise was 
heard at many miles distance. It was a tremen- 
dous water, in which even water-fowls were not 
in safety, and the smallest of its waves would 
impel a mill-stone from the shore. He saw a 
number of people sitting at the ferry, each of 
whom had a small piece of money, and they 
were making up their bundles for the passage. 
The young man, having no money, used suppli- 
cations, but without effect, they saying, " You 
cannot here commit violence on any one, and if 
you have money, there is no need of force." 
The inhuman boatman laughed at him, and 
turned away, saying, " You have no money, and 
you cannot cross the river by means of your 
strength. Of what avail is the strength of ten 
men? Bring the money of one." The young 
man, incensed at this sarcasm, wished to be 
revenged on him. The boat had put off; he 

called 



156 

called out, " If you will be satisfied with this 
garment which I have on my back, I will freely 
give it you . ' ' The boatman being greedy, brought 
back the boat. Covetousness sews up the eyes 
of the cunning, and covetousness brings both 
bird and fish into the net. As soon as the 
young man's hands were in reach of the boat- 
man's beard and collar, he dragged him towards 
him and knocked him down without ceremony. 
One of his comrades stepped out of the boat to 
help him, but experienced such rough treatment 
that he desisted : they both thought it advisable 
to pacify the young man, and compromised with 
him for the fare. When you see fighting, be 
peaceable, for a peaceable disposition shuts the 
door of contention. Oppose kindness to per- 
verseness : the sharp sword will not cut soft 
silk. By using sweet words, and gentleness, 
you may lead an elephant with a hair. 

In expiation of what had happened, they fell 
at his feet, and after bestowing hypocritical 
kisses on his hands and face, brought him into 
the boat and carried him over, until they came 
to a pillar of Grecian building that stood in the 
river, when the boatman called out, " The boat 

is 



157 



is in danger ; let one of you, who is the strong- 
est and most courageous, get upon this pillar 
and lay hold of the boat's rope, that we may 
save the vessel." The young man, in the vanity 
of his strength, of which he had boasted, 
thoughtless of the offended heart of his enemy, 
paid no attention to this maxim of the sages, 
' If you have committed an offence towards 
another, and should afterwards confer a hun- 
dred kindnesses, think not that he will forget to 
retaliate upon thee that single offence ; for the 
arrow may be extracted from the wound, but 
the sense of injury still rankles in the heart.' 
What excellent advice gave Yuktash to Khil- 
tash ! ' If you have scratched your enemy, do 
not consider yourself safe. When from your 
hand the heart of another hath suffered injury, 
expect not to be free from affliction thyself. 
Fling not a stone against the walls of a castle, 
lest perchance a stone may be thrown at you 
from the castle.' As soon as he had gathered 
the rope round his arm and had reached the top 
of the pillar, the boatman snatched the rope out 
of his hand and drove forward the vessel. The 
helpless young man remained astonished. 

For 



158 

For two days he suffered much distress and 
underwent great hardship ; the third day sleep 
overpowered him and flung him into the river. 
After a day and a night he reached shore with 
some small remains of life. He fed on leaves 
of trees and roots of grass, until he had some- 
what recruited his strength, when he bent his 
course to the desert, and arrived thirsty and 
hungry, and faint, at a well. He saw a number 
of people gathered round it, who were drinking 
a draught of water for a small piece of money. 
The young man having no money, beseeched 
them for water, which they denying, he at- 
tempted to obtain it by force, but in vain. He 
knocked some of them down and beat them : 
they at length overpowered him, beat him un- 
mercifully, and wounded him. A swarm of 
gnats will engage an elephant, notwithstanding 
all his strength and valour : the little ants, when 
they meet with an opportunity, will strip off the 
skin of the fierce lion. 

Sick and wounded he fell in with a caravan, 
which from necessity he followed. In the even- 
ing they arrived at a place that was infested by' 
robbers. He saw the people of the caravan 

trembling 



159 



trembling through fear, and looking as if they 
expected to die. He said " Be not afraid, for 
I am one amongst you who will encounter fifty 
men, and other men will support me." The 
men, encouraged by his boasting, rejoiced at 
being in his company, and they supplied him 
with victuals and drink. The cravings of the 
young man's appetite being very powerful, he 
eat and drank so much that at length the inner 
demon was quieted, and being overpowered 
with fatigue he fell asleep. An old experienced 
man, who had seen the world and was in the 
caravan, said, "O companions, I am more afraid 
of your guard than of the robbers, for they tell 
a story of an Arab, who having collected toge- 
ther some money, would not sleep alone in his 
house, for fear of being robbed by the Low- 
rians, but got one of his friends to stay with 
him, from the apprehension he had of being 
alone. He stayed with him several nights, but 
as soon as he got intelligence of the direms, he 
seized them and made off. The next morning 
they saw the Arab despoiled and lamenting. 
They asked what can be the matter, excepting 
that the thieves may have stolen your money ? 

He 



160 



He replied, ' By God, not they, but the person 
who was the guard.' I never thought myself 
secure from the serpent, because I knew his 
disposition. A wound from the teeth of an 
enemy is most severe when it is given under 
the semblance of friendship. How do you 
know, my friends, but what this young man 
may be one of the thieves, who by stratagem 
has introduced himself amongst us, in order 
that, when he finds an opportunity, he may give 
intelligence to his comrades? my advice therefore 
is this, that we leave him asleep and depart." 

The advice of the old man was approved by 
his juniors, and as they were suspicious of this 
strong man, they took up their baggage, and 
leaving him asleep departed. The young man, 
when the sun shone on his shoulders, lifted up his 
head, and discovered that the caravan was de- 
parted. He wandered about a long time without 
being able to find the road. Thirsty and without 
food he laid his head on the ground, in a style 
of despondency, "Who will converse with me 
now that the yellow camels are departed? A 
traveller has no friend besides a traveller. He 
is the readiest to distress a traveller, who has 

not 



1GI 

not himself experienced the difficulties of tra- 
velling/' He was uttering this sentence when 
the King's son, having lost his attendants in 
pursuit of game, happening to come to the spot, 
overheard him, and seeing him of a good 
appearance and in distressed circumstances, 
asked from whence he was and how he came 
there. He gave a short account of what had 
befallen him ; and the King's son, compassion- 
ating him, bestowed on him a garment and 
money, and ordered a trusty person to accom- 
pany him, and see him safe to his own city. 
The father was rejoiced at the sight of him, 
and thanked God for his safe return. 

At night he related to his father what had 
happened in the boat, of the violence of the 
boatman and of the peasants, and the treachery 
of the caravan. The father said, " O son! did 
I not tell you, at the time of your departure, 
that the strong but poor man has his hand tied ; 
and that his foot, though resembling the paw of 
a lion, is broken ? What an excellent saying is 
that of the needy gladiator : ' A grain of gold 
is worth more than fifty pounds of strength.'* 
The son replied, " O father ! of a truth, without 

m encountering 



162 

encountering difficulty you cannot acquire 
riches ; and without you endanger your life you 
cannot gain the victory over your enemy ; and 
without sowing seed you cannot fill your barn. 
Don't you perceive that, in return for the little 
distress that I suffered, how much wealth I have 
brought with me ; and for the sting that I en- 
dured, what a stock of honey I have acquired ? 
Although we cannot enjoy more than Provi- 
dence has assigned us, we ought not to be 
negligent in acquiring it. If the diver were to 
think of the jaw of the crocodile, he would 
never get in his possession precious pearls. The 
lower millstone does not move, and therefore 
sustains a great weight. What food can a ra- 
venous lion find in his den ? What game can 
be taken by a hawk that cannot fly ? If you wait 
in your house for provision, your hands and feet 
will become as thin as those of a spider." 

The father said, il O son ! heaven has befriend- 
ed you this time, and good fortune has been 
your guide, so that you have been able to pluck 
the rose from the thorn and to extract the thorn 
from your foot ; and a great man met with you, 
pitied and enriched you, and healed your broken 

condition. 



163 



condition. But such instances are rare, and 
we ought not to expect wonders. The hunter 
doth not always carry off the game : perchance 
himself may one day become the prey of the 
tiger. In like manner as it happened to one of 
the kings of Persia, who possessing a ring set 
with a valuable jewel, went once on a party of 
pleasure, with some of his particular associates, 
to Mussula Shiraz, and ordered that they should 
fix the ring on the dome of Asud, with a pro- 
clamation, that whoever shot an arrow through 
the circlet of it should have the ring. It chanced 
there were at that time four hundred experienced 
archers attending him, whose arrows all missed ; 
but as a boy was playing on the terrace roof of 
the monastery, and shooting his arrows at ran- 
dom, the morning breeze conducted one of them 
through the ring. The prize was bestowed on 
him together with other rich gifts. After this 
the boy burnt his bow and arrows, and on their 
asking him why he had done so, he replied, 
* That this my first repute may be lasting.' It 
may happen that the prudent counsel of an 
enlightened sage does not succeed ; and it may 

m 2 chance 



164 

chance that an unskilful boy, through mistake ; 
hits the mark with his arrow." 



TALE XXIX. 

I saw a Durwaish, who having seated him- 
self in a cave, had given up worldly society, re- 
garding neither kings nor princes. Whosoever 
becomes a beggar, will be in want as long as 
he lives. Forsake covetousness and reign as a 
monarch ; for the neck of the contented man 
is exalted. A certain King of that country 
intimated, that relying on his benevolence and 
humane disposition, he was inclined to hope, 
that he would condescend to partake of his 
bread and salt. The Shaikh consented, the ac- 
ceptance of such invitations being conformable 
to the custom of the prophet. Another time, 
when the King went to visit him, he arose and 
embraced the monarch, and shewed him kind- 
ness. When the King was gone, one of the 
Shaikh's companions observed, that such con- 
descension towards the King was contrary to 

rule, 



165 



rule, and asked what he meant. He replied, 
" Have you not heard the saying, ' At whoso- 
ever's table you sit, you ought to shew him 
respect?' The ear may pass through life with- 
out listening to the sound of the drum, the 
flute, and the harp ; the sight may abstain 
from the pleasures of the garden ; the smell 
may be vigorous without the rose and the nus- 
reen ; if the pillow is not stuffed with feathers, 
sleep may be obtained with a stone under the 
head ; and if one has not his mistress for a bed- 
fellow, he may hug himself in his own arms ; 
but the vile belly, when the intestines begin to 
grumble, has not patience for any thing." 



Chapter 



166 



CHAPTER IV. 
OF THE ADVANTAGES OF TACITURNITY. 

TALE I. 

I said to one of my friends, " I have myself 
determined to observe silence, because that 
in conversation there frequently happens both 
good and evil, and the eye of an enemy observes 
only that which is bad." He replied, " O bro- 
ther, he is the best enemy who does not see the 
good. To the inimical eye virtue is the greatest 
blemish. Sady is indeed a rose, but in the 
eyes of his enemies he appears a thorn. The 
brother of enmity never passeth by one who is 
virtuous without accusing him of falsehood and 
vain-glory. The splendour of the orb, the foun- 
tain of light, which illumines this world, ap- 
pears dim to the eye of the mole." 

Tale 



167 



TALE II. 

A merchant having suffered a loss of a 
thousand dinars, said to his son, " You must 
not mention this matter to any one." He an- 
swered, " O father, it is your command, and 
therefore I will not speak ; but pray tell me 
what is the use of keeping it secret?" He re- 
plied, " In order that we may not surfer two 
misfortunes ; one, the loss of the money ; and 
another, the reproach of our neighbours. Im- 
part not your sorrow to your enemies, for they 
will exclaim, ' God avert the evil !' at the same 
time that they will rejoice at it." 



TALE III. 

A sensible young man, who had made con- 
siderable progress in learning and virtue, was 
at the same time so discreet, that he would sit 
in the company of learned men without uttering 
a word. Once his father said to him, " My 

son, 



168 

son, why do you not also say something of what 
you know?" He replied, " I fear lest they 
should question me about something of which 
I am ignorant, whereby I should suffer shame." 
Have you not heard of a Soofie that was 
driving some nails into his sandals, when an 
officer laying hold of his sleeve, said, ' Come 
and shoe my horse V Whilst you are silent, no 
one has any business with you, but when you 
speak, you must be ready with your proofs. 



TALE IV. 

A man famous for his learning, happened to 
have a dispute with an infidel, and finding that 
argument had no effect, he gave up the contest 
and retired. Somebody said, " How happens 
it that you, who possess so much superiority in 
learning, virtue, and wisdom, are not a match 
for this infidel ?" He replied, " My learning is 
the Koran, the traditions of the prophet, and 
the doctrines of the fathers, which he will 
neither hear nor believe, and what use is there 
in my listening to his blasphemy ? To him who 

will 



169 



will not be convinced by the Koran and the 
tradition, the proper answer is, not to answer 
him." 



TALE V. 

Galen, on seeing a blockhead lay hold of 
the collar of a wise man and disgrace him, said, 
" If this man had been really wise, matters 
would not have come to this pass with the 
ignorant. Strife and contention will not happen 
between two wise men, and a wise man will 
not contend with a blockhead. If an ignorant 
fellow in his brutality speaks rudely, the wise 
man will answer him with mildness. Two wise 
men will not break a hair ; it is the same case 
between an obstinate person and one of a mild 
disposition ; but if they are both ignorant, they 
will break a chain." 



TALE VL 



Suhban Wahil has been considered as un- 
rivalled in eloquence, in so much that if he 

spoke 



170 



spoke before an assembly for the space of a 
year, he did not repeat the same word twice, 
and if the same meaning recurred, he expressed 
it in a different form ; and this is one of the 
qualifications for a courtier. Although a dis- 
course be captivating and sweet, commanding 
belief and admiration, yet when you have once 
delivered it repeat it not again ; for when you 
have once eaten sweetmeats it is enough. 



TALE VII. 

I heard a sage say, that no one confesses 
his own ignorance, excepting he who begins 
speaking whilst another is talking, and before 
the discourse is ended. " O wise man, a dis- 
course hath a commencement and a conclusion. 
Confound not one discourse with another. A 
man of virtue, judgment, and prudence, speaks 
not until there is silence." 



Tale 



171 



TALE VIII. 

Some of the servants of the Sultan Mahmood 
asked Husn Miemundie what the King had said 
to him about a certain affair. He answered, 
"Are you also acquainted with it ?" They 
replied, " You are the prime minister of the 
empire; whatever the King says to you, he 
does not think proper to tell to such persons as 
we are." He replied, " He tells it me, in the 
confidence that I will not declare it to any one ; 
why then do you ask me?" The wise man 
tells not what he knows : it is not prudent to 
sport with one's head by revealing the King's 
secrets. 



TALE IX. 

I was hesitating about concluding a bargain 
for a house, when a Jew said, " I am an old 
householder in that quarter, inquire of me the 
description of the house, and buy it, for it has 

no 



172 

no fault." I replied, " Excepting that you are 
one of the neighbours. A house from being in 
your neighbourhood would be worth ten dinars 
of bad coin; but we may entertain hopes that 
after your death it may fetch a thousand." 



TALE X. 

A certain poet went to the chief of a gang 
of robbers and recited verses in his praise. He 
ordered him to be stripped of his clothes and 
expelled the village. The dogs attacking him 
in his rear, he wanted to take up some stones, 
but they were frozen to the ground. Thus dis- 
tressed he said, " What a vile set of men are 
these, who let loose their dogs and fasten their 
stones." The chief having heard him from a 
window, laughed and said, " O wise man, ask 
a boon of me." He answered, " I want my 
own garment, if you will vouchsafe to bestow 
it. A man entertains hopes from those who 
are virtuous. I have no expectation from your 
virtue ; only do me no injury. We are satisfied 
with your benevolence in suffering us to de- 
part." 



173 

part." The chief of the robbers took compas- 
sion on him, ordered his garment to be restored, 
and added to it a robe of fur, together with 
some direms. 



TALE XL 

An astrologer entered his own house, and 
seeing a stranger sitting in company with his 
wife, abused him, and used such harsh language, 
that a quarrel and strife ensued. A shrewd 
man being apprized thereof, said, " What do 
you know of the celestial sphere, when you 
cannot tell who is in your own house ?" 



TALE XII. 

A preacher, who had a detestable voice, 
but thought he had a very sweet one, bawled out 
to no purpose. You would say the croaking of 
the crow of the desert was the burthen of his 
song, and that the following verse of the Koran 

was 



174 

was intended for him, ' Verily the most de- 
testable of sounds is the braying of an ass.' 

When this ass of a preacher brayeth, it makes 
Persepolis tremble. The people of the town, 
on account of the respectability of his office, 
submitted to the calamity, and did not think it 
advisable to molest him, until one of the neigh- 
bouring preachers, who secretly was ill disposed 
towards him, came once to see him and said, 
" I saw a dream, may it prove good !" He asked, 
"What did you see?" He replied, " I thought 
you had a sweet voice, and that the people were 
enjoying tranquillity from your discourse." The 
preacher, after reflecting a little on the subject, 
said, " What a happy dream this is that you 
have seen, which has discovered to me my de- 
fect, in that I have an unpleasant voice, and 
that the people are distressed at my preaching. 
I have vowed that, in future, I will read only 
in a low tone. The company of friends was dis- 
advantageous to me, because they look on my 
bad manners as excellent; my defects appear 
to them skill and perfection, and my thorn is re- 
garded as the rose and the jasmin. Where is the 

enemy, 



175 



enemy, with an impudent and piercing eye, 
who shall point out my fault ?" 



TALE XIII. 

A certain person, who performed gratis the 
office of mowuzzin in the mosque of Sanjaryah, 
had such a voice as disgusted all who heard it. 
The intendant of the mosque, an Umeer, a good 
humane man, being unwilling to offend him, 
said, " My lad, this mosque has mowuzzins of 
long standing, each of whom has a monthly sti- 
pend of five dinars ; now I will give you ten 
dinars to go to another place." He agreed to 
this proposal and went away. Some time after 
he came to the Umeer, and said, " O my lord, 
you injured me, in sending me away from this 
station for ten dinars ; for where I went, they 
will give me twenty dinars to remove to another 
place, to which I have not consented." The 
Umeer laughed, and said, " Take care don't 
accept of the offer, for they may be willing to 
give you fifty. No one with a mattock can so 
effectually scrape off clay from the face of a 

hard 



176 

hard stone, as your discordant voice harrows up 
the soul." 



TALE XIV. 

A max with a disagreeable voice was reading* 
the Koran aloud, when a holy man passing by, 
asked what was his monthly stipend. He an- 
swered, "Nothing at all." He resumed, "Why 
then do you take so much trouble?" He replied, 
" I read for the sake of God/' The other re- 
joined, " For God's sake do not read ; for if 
you read the Koran in this manner, you will 
destroy the splendour of Islamism." 



Chapter 



177 



CHAPTER V. 
OF LOVE AND YOUTH 

TALE I. 

They asked Husn Miemundee, " How hap- 
pens it that Sultan Mahmood, having such a 
number of handsome slaves, remarkable for 
their exquisite beauty ? has not such regard and 
affection for any one of them as for lyaz, who 
has nothing extraordinary in his appearance ?" 
He replied, " Whatever affects the heart, ap- 
pears beautiful to the sight. On whomsoever 
the Sultan places his affections, although he 
doth every thing that is bad, yet he will appear 
seemly; and him whom the King rejects, not 
one of the household will caress. Should any 
one look unfavourably on another, the beauty 
of Joseph would appear deformity ; and if he 
casteth the eyes of desire on a demon, he will 
seem a cherub in his sight." 



N 



Tale 



178 



TALE II. 

They tell of a certain great man, who having 
a very beautiful slave, for whom he entertained 
a virtuous affection, said to one of his friends, 
" What a pity it is that this slave, who is hand- 
some, should be rude and insolent." He replied, 
" O brother, when you profess friendship, look 
not for obedience ; as between the lover and the 
mistress the relationship of master and servant 
has ceased. When the master plays and laughs 
with his beautiful handmaid, what is the wonder 
if she coquets in her turn, and he bears the 
burthen of her blandishments like a slave? 
The slave ought to be employed in carrying- 
water and making bricks ; he who is pampered 
becomes insolent." 



TALE III. 

I saw a religious man so captivated by the 
beauty of a youth, that his secret became public, 

insomuch 



179 



insomuch that he suffered reproach and uneasi- 
ness. However he did not relinquish his attach- 
ment ; and said, " I will not quit the skirt of 
your garment, although yourself should smite 
me with a sharp sword : besides thee, I have 
neither asylum nor defence : to you alone can I 
flee for refuge." Once I reproved him, and 
said, " What has happened to your excellent 
understanding, that mean inclinations should 
have been able to overpower it ?" After reflect- 
ing a short time, he replied, "Wherever the 
king of love cometh, the arm of piety hath not 
power to resist him. How can that poor wretch 
be clean, who has fallen up to his neck in a 
quagmire ?" 



TALE IV. 

A certain person having lost his heart, 
abandoned himself to despair. The object of 
his affection being a place of danger, a whirl- 
pool ; not a morsel with which you could hope 
to gratify the palate ; not a bird that would fall 
into the net. When your sweetheart will not 

n 2 look 



180 



look at your gold, that metal and earth appear 
alike in your sight. 

His friends besought him to relinquish this 
vain imagination, many besides himself being 
seized with this hopeless idea, and held in cap- 
tivity by it. He lamenting said, " Desire my 
friends not to admonish me, since my destiny 
depends on the will of another. Warriors kill 
their enemies by the strength of their hands and 
shoulders ; but those who are beautiful destroy 
their friends. It is not consistent with the laws 
of love, through fear of death, to relinquish our 
attachment to our mistress. You who seek 
your own ease cannot be true in the game of 
love. If you cannot obtain access to the object 
of your affection, friendship demands that you 
should die in the pursuit. I persist, because 
no other course remains, even though my ad- 
versary covers me with wounds from a sword ^or 
an arrow. If I should be able, I will seize her 
sleeve, otherwise I will go and expire at her 
threshold." 

His relations, who wished him well and pitied 
his condition, administered advice, and fettered 
him, but without any benefit. Alas ! the phy- 

sici an 



181 



sician prescribed aloes, whilst that sensualist re- 
quires sugar. Have you heard what a mistress 
whispered to one who had lost his heart ? ' As 
long as you maintain your own dignity, of what 
value shall I appear in your eyes V They in- 
formed the King's son, who was the object of 
his attachment, that " there frequents this place 
a young man of amiable manners and conversa- 
tion, from whom we hear brilliant discourses 
and wonderful sallies of wit ; but we apprehend 
that he has insanity in his head, and that his 
heart is inflamed, for he has the appearance of 
being distractedly in love." The Prince, who 
knew himself to be the object of the young 
man's attachment, and that he had raised this 
dust of calamity, galloped his horse towards 
him. When the youth saw that the Prince 
intended to approach him, he wept, and said, 
" The person who inflicted the mortal wound is 
again coming towards me ; it should seem that 
his heart compassionateth him whom he hath 
slain." Notwithstanding the Prince shewed 
him great kindness ; and asked " From whence 
come you, what is your name, and what pro- 
fession do you follow ?" The youth was so 

immersed 



182 



immersed in the profundity of friendship and 
attachment, that absolutely he was not able to 
utter a word. 

Although you know the seven portions of the 
Koran by heart, when you become distracted 
with love, you will not remember your alphabet. 
The Prince said, " Why do you not speak to 
me, who am numbered amongst the Durwaishes, 
nay, am devoted to their service ?" Being at 
length encouraged by the familiarity of his 
friend's discourse, he raised up his head from 
the bufTetings of the billows of affection, and 
said, " It is wonderful how I can exist when 
admitted to your presence ; and that having 
heard your voice I should be able to reply." 
Having said thus, he uttered an exclamation 
and surrendered his soul to God. 

It would not be surprising if one should be 
killed at the gate of his beloved, but it would be 
astonishing if he came there alive and brought 
back his soul in safety, 



Tale 



183 



TALE V. 

There was a certain youth of most exquisite 
beauty, to whom his tutor, through the frailty 
of human nature, became so attached, that he 
would be frequently reciting these words : 
" My mind is not so weakly engaged in the 
contemplation of your heavenly face, that I can 
preserve any recollection of myself. I cannot 
restrain my eyes from beholding you, although 
I perceive the arrow that comes directly against 
me." 

Once the youth said, " I entreat you to give 
the same attention to my behaviour as you 
bestow on my studies ; and if you should deem 
any part of my conduct reprehensible, apprize 
me thereof, that I may endeavour to change 
it." He replied, " O my son, require this of 
some one else, for the eyes with which I view 
you see nothing but virtues. The malignant 
eye, which I wish may be torn out, regards 
every virtue as a blemish ; but if you have only 

one 



IS4 



one excellence and seventy faults, the friend 
will perceive nothing but that single virtue." 



TALE VI. 

I remember that one night one of my dearest 
friends entered the door, when I was so impa- 
tient to receive him, that in rising from my seat 
the lamp was extinguished by the sleeve of my 
garment. There appeared, in a vision, a re- 
splendent form whose brightness illumined the 
darkness of the night. I was astonished how 
my good fortune could have bestowed such a 
treasure. He sat down and began to complain, 
that at sight of him I had put out the lamp. 
I replied, " I thought it was sunrise; and as 
the wits have said, ' If an ugly person should 
stand before the candle, arise and smite him in 
the midst of the assembly ; but should it prove 
to be one whose smiles and whose lips are 
sweet, lay hold of her sleeve and put out the 

light/ - 



ALL 



185 



TALE VII. 

A person who had not seen his friend for a 
long time said, " Where have you been whilst 
I was so anxious to hear of [you?" He an- 
swered, " It is better to desire than to loathe. 
You have come late, O intoxicated idol ; I will 
not let you escape from me again quickly. It 
is, however, better to see a sweetheart after 
intervals of absence, than to be satiated with a 
continuance of her company. The mistress, 
when she comes accompanied by my rivals, can 
only do so to torment me, because such society 
must excite envy and contention. When thou 
comest to visit me accompanied by my rivals, 
although you appear peaceable yet your inten- 
tion is hostile. If my mistress associates with 
my rival only for an instant, I shall soon die of 
jealousy." Smiling he replied, " O Sady, I 
am the candle of the assembly, what is it to 
me if the moth will consume itself?" 



Tale 



186 



TALE VIII. 

I remember that in former times I asso- 
ciated so continually with a friend that we were 
like a double almond. A journey unexpectedly 
happened. When I returned, he began to re- 
proach me for having been so long absent with- 
out sending a messenger. I replied, " It 
seemed distressing to me that the eyes of a 
courier should be enlightened by your counte- 
nance, whilst I was deprived of that happiness. 
Tell my old friend not to impose a vow upon 
me, for I would not vow to relinquish him not 
from the dread of a sword. I cannot endure 
the thoughts of any one seeing you to satiety. 
Again I say, it is impossible for any one to be 
satiated with your company." 



TALE IX. 



I saw a learned man captivated by his attach- 
ment for a person, and submitting with incre- 
dible 



187 



dible patience to his insolent behaviour. Once, 
by way of admonition, I said to him, " I know 
that there is nothing criminal in your attachment 
to this person, and that this friendship is founded 
on pure virtue ; nevertheless, it is unbecoming 
the dignity of a learned man to expose himself to 
calumny and to suffer insult from rude people." 
He replied, " O friend, cease to reproach my 
destiny, for I have frequently reflected on the 
subject you mention, and find it easier to suffer 
injury on his account than to relinquish him ; 
and the sages have said that ' It is easier to 
reconcile the heart to labour than to refuse 
your eyes the sight of a beloved object.' Who- 
soever hath given his heart to a beloved object, 
has put his beard into the hands of another. If 
he without whom you cannot live should commit 
violence, you must submit to it. A deer with 
a halter round his neck cannot go where he 
pleaseth." One day I said to him, " Beware of 
this friend;" and many times since have I im- 
plored forgiveness . A lover cannot abstain from 
the object of his affection, I have placed my 
heart under her direction ; whether she calls 

me 



188 



me to her in kindness, or rejects me with seve- 
rity, it is her pleasure. 



TALE X. 

In the season of my youth it happened, as 
you know, that I formed a strict intimacy with 
a handsome youth, because he had a melodious 
voice, and a form beautiful as the full moon just 
appearing above the horizon. The down of his 
chin seemed nourished by the water of immor- 
tality; whosoever beheld his sweet lips tasted 
sugar-candy. It happened that I discovered 
something in his behaviour that did not accord 
with my disposition, whereupon I quitted his 
company, and taking up the pieces from the 
game of friendship, I said, " Get away and go 
where you please ; if you will not follow my ad- 
vice, take your own course." As he was depart- 
ing I heard him say, " If the bat does not choose 
to associate with the sun, the splendour of the 
luminary will not thereby be diminished." Hav- 
ing said thus he set out on a journey, and I ex- 
perienced much disquietude at the separation. 

The 



189 



The opportunity of intercourse was lost. No 
one knows the value of pleasure until he has 
suffered adversity. Return thou and put me to 
death, for to die in your presence is better than 
to live in your absence. However, by the 
blessing of God, after a time he returned. But 
he had lost the melodious voice of David ; and 
his beauty, that had resembled Joseph, was 
faded, his chin being covered with dust like the 
quince, so that the incomparable splendour of 
his beauty was obscured. He expected that I 
should have catched him in my arms; when, 
stepping aside, I said, " At the time that you 
flourished in the flower of youth, you drove 
away those who wished to behold you ; but now 
you return in peace, with the lines of manhood 
in your countenance. The verdant foliage of 
spring is become yellow. Put not the kettle on 
the hearth, for our fire is cooled. How long 
will your pride and vanity last ? Reflect that 
the season of your power is elapsed. Go to 
him who wants you, sport yourself with those 
who are willing to buy you. It has been said 
that verdure is delightful in the garden, and he 
who says thus knoweth it ; or, in other words, 

the 



190 



the down on the chin of youth is what we ad- 
mired ; your garden is a bed of leeks, which 
the more they are plucked out, grow the 
stronger. You departed last year beautiful as 
a deer, but are returned spotted like a leopard. 
Sady admires the down of youth, and not hairs 
like a packing-needle. Whether you allow your 
beard to remain or pull it out, still the season 
of youth will pass away. If I had such power 
over my life as you have over your beard, it 
should never depart until the day of resurrec- 
tion." I asked him, " What is become of the 
beauty of your face, that ants are sprung up 
round the moon?'' He smiled, and replied, 
" I know not what has befallen my face, ex- 
cepting that I am in mourning for my departed 
beauty." 



TALE XL 

They asked one of the inhabitants of Bagh- 
dad his opinion of handsome youths. He re- 
plied, " No good is to be found amongst them 
as long as they appear delicate, for then they are 

insolent ; 



191 



insolent ; but when they become rough, they 
are courteous : or, in other words, whilst hand- 
some and delicate their behaviour is rude ; 
and when they become rough they are kind and 
friendly. The youth, whilst his face continues 
smooth has bitter words and a morose dispo- 
sition ; when his beard appears and he is ar- 
rived at manhood, he mixes with society and 
cultivates friendship." 



TALE XII. 

They asked a learned man, " If a man is 
sitting in a secret place with a beautiful girl, 
the doors shut and the rivals asleep, the pas- 
sions inflamed and lust raging, (as the Arabs 
say, ' The dates ripe and the watchman not hin- 
dering,') whether he thought his virtue would 
protect him?" He replied, " If he escapes 
from the beautiful girl, he will not escape from 
slanderers." 

If the man has not suffered his passions to 
overcome his virtue, yet the suspicious world 
will thnik ill of him. One may perchance re- 
strain 



192 



strain his passions, but he will not be able to 
curb men's tongues. 



TALE XIII. 

Tiiey shut up a crow in the same cage with 
a parrot, who, distressed at the other's ugly ap- 
pearance, was saying, " What is this detesta- 
ble countenance, this odious form, this cursed 
object with unpolished manners? Thou crow 
of the desert, would to God we were as far 
asunder as the east is from the west. Whoso- 
ever should behold your face when he is rising, 
it would convert a goodly morning into a dark 
evening. Such an ill-fated wretch should have 
a companion like yourself; but where in the 
world can your equal be found ?" What is most 
strange, the crow was equally distressed by the 
society of the parrot, and, lamenting his fate, 
complained of the vicissitudes of fortune, and 
rubbing the claws of sorrow one against the 
other, was saying, " What ill luck, what mean 
fate, what a reverse of fortune ! It suited my 
dignity to be strutting on a garden wall in 

company 



193 



company with another crow. It is sufficient 
imprisonment for a holy man that he should be 
compelled to associate with profligates. How 
far have I sinned, that in punishment thereof 
my life should be spent in company with such 
a worthless conceited prattler ? No one will ap- 
proach a wall on which your picture is painted. 
If you had admittance into paradise, every one 
would prefer hell to your company." 

I have brought this example to shew, that* 
how much soever men of understanding may 
despise the ignorant, these are a hundred times 
more distressed in the company of the wise. 

A devotee being at a singing party in com- 
pany with some profligates, one of the beauties 
of Balk said to him, " If you are displeased 
don't look sour, for you are bitter enough to 
us already. In an assemblage of roses and 
tulips, you resemble a dry stick placed in the 
midst : or like a contrary wind, or intense cold- 
ness ; or driven snow, or frozen ice." 



o 1ALE 



194 



TALE XIV. 

I had a friend with whom I travelled many 
years ; we ate our bread and salt together, and 
v enjoyed the rights of friendship to an uncommon 
degree. Afterwards, on account of some paltry 
advantage, he suffered me to be displeased, and 
our intimacy ceased. But notwithstanding this 
difference, there still subsisted a cordial attach- 
ment on both sides ; for I heard that he was 
one day reciting in a company these verses of 
mine, " When my mistress comes with sweet 
smiles, she adds more salt to the wound ; how 
happy should I be if the tips of her ringlets 
could fall into my hand, like the sleeve of the 
liberal man into the hands of the poor." A 
number of friends who were present praised the 
verses, not for any merit that they possessed, 
but from the generosity of their own dispo- 
sitions; he extolled them more than any one, 
and, regretting the loss of a long established 
friendship, confessed that he had been to blame. 
Perceiving that he was inclined to a reconcili- 
ation, 



195 

ation, I sent these verses, and made peace with 
him : " Was there not a treaty of fidelity be- 
tween us, that you offended me and shewed me 
a want of affection ? I quitted society and 
fixed my heart on you, not suspecting that you 
would so soon have changed : but now, if you 
are inclined to peace, return, and you shall be 
dearer to me than you were before." 



TALE XV. 

A person having a handsome wife who died, 
her mother, a decrepit old woman, for the sake 
of the dower, settled in his house. He was 
teased to death by her society, but on account 
of the dower he had no remedy for the evil. 
One of his acquaintance asked him how he 
found himself, since his separation from his 
dearly beloved wife. He replied, " Not seeing 
my wife is not so distressing as the sight of her 
mother. The rose is plucked but the thorn re- 
mains. They have carried off the treasure but 
the snake remains. It is better to see one's eye 
fixed on the point of a spear, than to look at the 

o 2 face 



196 



face of an enemy. It is better to break off a 
thousand friendships, than to endure the sight 
of a single enemy." 



TALE XVL 



1 recollect that, in my youth, as I was 
passing through a street I cast my eyes on a 
beautiful girl. It was in the autumn, when 
the heat dried up all moisture from the mouth, 
and the sultry wind made the marrow boil in 
the bones, so that, being unable to support the 
sun's powerful beams, I was obliged to take 
shelter under the shade of a wall, in hopes that 
some one would relieve me from the distressing- 
heat of summer, and quench my thirst with a 
draught of water. Suddenly, from the shade of 
the portico of a house, I beheld a female form, 
whose beauty it is impossible for the tongue 
of eloquence to describe ; insomuch that it 
seemed as if the dawn was rising in the obscu- 
rity of night, or as if the water of immortality 
was issuing from the land of darkness. She 
held in her hand a cup of snow-water, into 

which 



197 

which she sprinkled sugar and mixed it with the 
juice of the grape. I know not whether what 
I perceived was the fragrance of rose-water, or 
that she had infused into it a few drops from the 
blossom of her cheek. In short, I received the 
cup from her beauteous hand, and drinking the 
contents, found myself restored to new life. 
The thirst of my heart is not such that it can 
be allayed with a drop of pure water ; the 
streams of whole rivers would not satisfy it. 
How happy is that fortunate person whose eyes 
every morning may behold such a countenance ! 
He who is intoxicated with wine will be sober 
again in the course of the night ; but he who is 
intoxicated by the cupbearer, will not recover 
his senses until the day of judgment. 



TALE XVII. 

In the same year that Sultan Mohammed 
Khovaruzm Shah, for some weighty reason, 
made peace with the King of Khatai, I entered 
the mosque of Cashghur, where I saw a boy of 
incomparable beauty and remarkably elegant in 

his 



198 

his form, such as those who have been thus de- 
scribed : * The master perfected you in bold 
and captivating manners, in tyranny, blandish- 
ment, forwardness, and severity : I never saw 
any mortal possessed of such beauty, such tem- 
per, such stature, and accomplishments ; but you 
may have been instructed by a fairy.' He held 
in his hand the introduction to the syntax of 
Zemukhshery, and was repeating, " Zeid struck 
Omar, and became the injurer of Omar." I 
said, " Young man, Khovaruzm and Khatai 
have made peace ; and does there still continue 
the contention between Omar and Zeid ?" He 
laughed, and asked where I was born ? I an- 
sered, " At Sheeraz." He asked, "What have 
you of Sady's compositions ?" I replied, in 
Arabic, " I am enamoured with the student of 
syntax, who attacks me as furiously as Zeid does 
Omar, and is so intent on repeating his lesson 
that he lifts not up his head ; for how can the 
disdainful person look upon others ?" He re- 
plied, " The greater part of his verses to be 
met with in this country are in the Persian lan- 
guage ; if you would repeat some of those we 
should more readily comprehend them. Speak 

to 



199 

to men according to their capacity." Whilst you 
fix your attention on syntax, our minds are 
bereft of reason ; alas, thou ravisher of hearts, 
I am thinking on you only, and you are en- 
grossed by Omar and Zeid. Probably some of 
the caravan had told him that I was Sady, for 
on the morning of our departure I saw him 
come running. He shewed kindness and la- 
mented my departure, saying, " How was it 
that you should have been so long without tell- 
ing me that you are Sady, in order that I might 
have rendered you every service in my power ?" 
I answered, that I had not power to discover 
myself in his presence. He added, "What 
objection can there be to your remaining here, 
and favouring us with your company a few days 
longer?" I replied, " I cannot, on account of 
the following incident which once befel me. I 
saw in the mountain a wise man, who, having 
retired from the world, dwelt in a cave. I asking 
why he did not frequent the city to relieve his 
mind ? He replied, ' There dwell many of ex- 
quisite beauty : and where there is much clay 
the elephants lose their footing.' " After making 
this speech, we mutually kissed and bid each 

other 



200 

other adieu. What benefit is there in kissing 
the cheek of a friend at the instant that you are 
bidding him adieu ? It is like an apple with 
one cheek red and the other yellow. If I die 
not of grief on the day that I bid adieu, you 
will not consider me faithful in friendship. 



TALE XVIII. 

A Durwaish accompanied me in the caravan 
to Mecca, on whom one of the nobles of Arabia 
had bestowed a hundred dinars for the support 
of his family. Suddenly a band of robbers of 
the tribe of Khufacheh attacked the caravan 
and plundered it of every thing. The mer- 
chants began to cry and lament, and uttered 
useless complaints. Whether you supplicate, or 
whether you complain, the thief will not restore 
the money. The Durwaish was the only ex- 
ception ; he remaining unshaken, and not at 
all affected by the adventure. I said to him, 
" Perhaps they have not taken your money?" 
He answered, " Yes, they carried it off, but I 
was not so fond of it as to be distressed at losing 

it. 



201 



it. A man ought not to fix his heart on any 
thing or person, because it is a difficult matter 
to remove the heart therefrom." I replied, 
" Your words suit my circumstances exactly; 
for in my youth I contracted a friendship for a 
young man, with so warm an attachment, that 
his beauty was the Keblah of my eyes, and his 
society the chief comfort of my life. No mortal 
on earth ever possessed so beautiful a form : 
perhaps he was an angel from heaven. After 
his decease I swore never again to cultivate 
friendship, because no other mortal can ever 
equal him. His sudden death overwhelmed his 
family in the deepest affliction. I continued at 
his grave for many days, and this is one of the 
sentences which I uttered on the loss of him : 
' Would to God that, on the day when fate 
overtook thee, the hand of destiny had also 
smitten me with the sword of death, that I 
might not thus have been left to behold the 
world without thee. Alas ! here am I on your 
grave, whilst I wish that my head was buried 
in the earth.' He who could never take 
rest until he had spread roses and narcissuses, 
through the vicissitude of heaven the roses of 

his 



202 

his cheek are scattered, whilst thorns and briars 
grow over his grave. After a separation from 
him, I came to a fixed determination that, 
during the remainder of my days, I would fold 
up the carpet of pleasure and abstain from 
society. It would be profitable to explore the 
ocean, but for the dread of the waves : the 
society of the rose would be delightful, but for 
the fear of thorns. Yesterday I walked proudly 
as the peacock in the garden of society ; but 
now, from the absence of my friend, I am con- 
torted like the snake." 



TALE XIX. 

They related to one of the Kings of Arabia 
the story of Leila and Mujnoon, and the nature 
of his insanity, that whilst endowed with emi- 
nent virtues, and possessing uncommon powers 
of eloquence, he had abandoned himself to dis- 
traction and retired into the desert. The King 
ordered him to be brought before him, and when 
he came reproachfully asked him what he had 
seen unworthy in human nature, to have in- 
duced 



203 

duced him to assume the manners of the brutes 
and to relinquish the pleasures of society ? 
Mujnoon wept and said, " Many of my friends 
reproach me for my love of Leila: will they 
never behold her charms, that my excuse may 
be accepted ? Would to heaven that they who 
blame me for my passion could see thy face, O 
thou ravisher of hearts, that at the sight of thee 
they might be confounded, and inadvertently 
cut their hands instead of the lemon." 

The King being curious to behold her beauty, 
that he might be able to judge of the form which 
had occasioned so much calamity, ordered her 
to be brought. They searched among the Ara- 
bian families, and having found her, brought her 
before the King in the court-yard of the palace. 
The King contemplated her appearance, and 
beheld a person of dark complexion and weak 
form, insomuch that he thought her so contemp- 
tible that the meanest servant of his harem sur- 
passed her in beauty and elegance. Mujnoon 
having penetration enough to discover what was 
passing in the King's mind, said, " O King, the 
beauty of Leila must be seen with the eyes of 
Mujnoon, Thou hast no compassion on my 

disorder. 



204 



disorder. My companion should be affected 
with the same malady, that I might sit all day 
repeating my tale to him; for two pieces of 
wood burn together with a brighter flame. The 
discourse concerning the verdant plain, which 
has reached my ears; had the leaves on that 
plain heard it, they would have joined their 
complaints with mine. O my friends, say to 
them who are free from love, ' O we wish that 
you knew what passes in the heart of a lover.' 
The pain of a wound affects not those who are 
in health. I will not disclose my grief but to 
those who have tasted the same affliction. It 
were fruitless to talk of a hornet to them who 
never felt the sting. Whilst thy mind is not 
affected like mine, the relation of my sorrow 
seems only an idle tale. Compare not my an- 
guish to the cares of another man; he only 
holds the salt in his hand, but it is I who bear 
the wound in my body." 



Tale 



205 



TALE XX. 

They tell a story of a Cazy of Hamadan, 
that he was enamoured with a farrier's beautiful 
daughter to such a degree, that his heart was 
inflamed by his passion, like a horse-shoe red 
hot in a forge. For a long time he suffered 
great inquietude, and was running about after 
her in the manner which has been described, 
* That stately cypress coming into my sight has 
captivated my heart and deprived me of my 
strength, so that I lie prostrate at her feet. 
Those mischievous eyes drew my heart into the 
snare. If you wish to preserve your heart, shut 
your eyes. I cannot by any means get her out 
of my thought : I am the snake with a bruised 
head ; I cannot turn myself.' I have heard that 
she met the Cazy in the street, and something 
having reached her ears concerning him, she 
was displeased beyond measure, and abused 
and reproached him without mercy, flung a 
stone, and did every thing to disgrace him. 
The Cazy said to a respectable man of learning 

who 



206 

who was in his company, " Behold that beau- 
teous girl how rude she is ; behold her arched 
eyebrow, what a sweet frown it exhibits ! In 
Arabic they say that ' A blow from the hand of 
her we love is as sweet as raisins.' To receive 
a blow on the mouth from thy hand is preferable 
to eating bread from one's own hand." Then 
again she tempered her severity with a smile of 
beneficence ; as kings sometimes speak with 
hostility when they inwardly desire peace. 

Unripe grapes are sour, but keep them a day 
or two and they will become sweet. The Cazy 
having said thus, repaired to his court. Some 
well-disposed persons, who were in his service, 
made obeisance, and said that, " With permis- 
sion they would represent a matter to him, 
although it might be deemed unpolite, as the 
sages have said, ' It is not allowable to argue 
on every subject ; it is criminal to describe the 
faults of a great personage :' but that in con- 
sideration of the kindness which his servants 
had experienced from him, not to represent 
what to them appears advisable is a species of 
treachery. The laws of rectitude require that 
you should conquer this inclination, and not 

give 



207 

give way to unlawful desires, for the office of 
Cazy is a high dignity, which ought not to be 
polluted by a crime. You are acquainted with 
your mistress's character and have heard her 
conversation. She who has lost her reputation, 
what cares she for the character of another? 
It has frequently happened that a good name 
acquired in fifty years has been lost by a single 
imprudence." 

The Cazy approved the admonition of his 
cordial friends, praised their understanding 
and fidelity, and said, " The advice which my 
friends have given in regard to my situation is 
perfectly right, and their arguments are un- 
answerable. Of a truth, if friendship was to 
be lost on our giving advice, then the just 
might be accused of falsehood. Reprehend me 
as much as you please, but you cannot wash 
the blackmoor white." Having said thus, he 
sent people to inquire how she did, and spent 
a great deal of money, according to the saying, 
' He who has money in the scales has strength 
in his arms, and he who has not the command 
of money is destitute of friends in the world. 
Whosoever sees money, lowers his head like 

the 



208 

the beam of the scales, which stops although 
it be made of iron.' 

To be brief, one night he obtained a meet- 
ing in private, and the superintendant of the 
police was immediately informed of the circum- 
stance, that the Cazy passed the whole night in 
drinking wine and fondling his mistress. He 
was too happy to sleep, and was singing, " That 
the cock had not crowed that night at the usual 
hour." The lovers were not yet satisfied with 
each other's company ; the cheeks of the 
mistress were shining between her curling' 
ringlets, like the ivory ball in the ebony bat in 
the game of Chowgong. In that instant, when 
the eye of enmity is asleep, be thou upon the 
watch, lest some mischance befal you ; until 
you hear the mowuzzin proclaiming the hour of 
prayer, or the sound of the kettle-drum from 
the gate of the police of Atabuk, it would be 
foolishness to cease kissing at the crowing of 
the foolish cock. The Cazy was in this situa- 
tion when one of his servants entering, said, 
" Why are you sitting thus ? arise and run as 
fast as your feet can carry you, for your 
enemies have laid a snare for you ; nay, they 

have 



209 

have said the truth . But whilst this fire of 
strife is yet but a spark, extinguish it with the 
water of good management ; for it may happen 
that to-morrow, when it breaks out into a flame, 
it will spread throughout the world." The 
Cazy smiling looked on the ground, and said, 
" If the lion has his paw on the game, what sig- 
nifies it if the dog should come. Turn your 
face towards your mistress, and let your rival 
bite the back of his hand." 

That very night they carried intelligence to 
the King of the wickedness which had been 
committed in his dominions, and begged to know 
his commands. He answered, (i I believe the 
Cazy to be the most learned man of the age, and 
it is possible that this may be only a plot of his 
enemies to injure him. I will not give credit to 
this story, without I see proofs with mine own 
eyes; for the sages have said, ' He who quickly 
lays hold of the sword in his anger, will gnaw the 
back of his hand through sorrow.' ' I heard 
that at the dawn of day the King with some of 
his principal courtiers came to the Cazy's bed- 
chamber. He saw the candle burning and the 

p mistress 



210 

mistress sitting clown, with the wine spilt and 
the glass broken, and the Cazy stupified between 
sleep and intoxication, lost to all sense of his ex- 
istence. The King kindly waked him, and said, 
" Get up, for the sun is risen." The Cazy 
perceiving him, asked, "From what quarter has 
the sun risen?" The King answered, "From 
the east." The Cazy replied, " God be prais- 
ed ! then the door of repentance is still open, 
according to the tradition, ' The gate of repent- 
ance shall not be shut against the servants of 
God until the sun shall rise in the west;' 
adding, " Now I ask pardon of God, and vow 
to him that I will repent. These two things 
have led me unto sin, ill fortune and a weak un- 
derstanding. If you seize me I deserve it ; but 
if you pardon me, forgiveness is better than ven- 
geance." The King said, " Repentance can 
now avail nothing, as you know that you are 
about to suffer death. What good is there in a 
thief's repentance, when he has not the power 
of throwing a rope into the upper story ? Tell 
him who is tall not to pluck the fruit, for 
he of low stature cannot extend his arm to the 

branch. 



211 

branch. To you, who have been convicted of 
such wickedness, there can be no hopes of 
escape." 

The King having said thus, ordered the offi- 
cers of justice to take charge of him. The 
Cazy said, " I have yet one word to speak to 
your majesty." He asked, " What is it?" He 
replied, " As long as I labour under your dis- 
pleasure, think not that I will let go the skirt of 
your garment. Although the crime which I 
have committed may be unpardonable, still I 
entertain some hopes from your clemency." The 
King said, " You have spoken with admirable 
facetiousness and wit, but it is contrary to 
reason and to law that your wisdom and elo- 
quence should rescue you from the hand of 
justice. To me it seems advisable that you 
should be flung headlong from the top of the 
castle to the earth, as an example for others." 
He replied, " O monarch of the universe, I 
have been fostered in your family, and am not 
singular in the commission of such crimes, 
therefore I beseech you to precipitate some one 
else, in order that I may benefit by the ex- 

p 2 ample," 



212 



ample." The King laughed at his speech and 
spared his life ; and said to his enemies, " All 
of you are burthened with defects of your own, 
reproach not others with their failings. Who- 
soever is sensible of his own faults, carps not 
at another's failing." 



TALE XXI. 

There was an affectionate and amiable youth 
who was betrothed to a beautiful girl. I have 
heard that, as they were sailing on the ocean, 
they fell together into a whirlpool. When the 
mariners went to the young man, that they 
might catch his hand and save him from perish- 
ing, in that unhappy juncture he called aloud 
and pointed to his mistress from the midst of 
the waves, " Leave me, and take the hand of 
my beloved." The whole world admired him 
for that speech ; and when he was expiring he 
was heard to say, " Learn not the tale of love 
from that faithless wretch who forgets his be- 
loved 



2)3 

loved in the hour of danger." Thus ended the 
lives of those lovers. 

Hearken and learn from those of experience ; 
for Sady is as conversant in the ways and 
customs of love, as the Arabic language is 
familiar at Baghdad. Fix your heart on the 
mistress whom you have chosen, and be blind 
to every other earthly object. If Leila and 
Mujnoon were now living, they might learn the 
history of love from this book. 



Chapter 



214 



CHAPTER VI. 

ON IMBECILITY AND OLD AGE. 

TALE I. 

I was engaged in a disputation with some 
learned men in the mosque of Damascus, when 
suddenly a young man, entering the gate, said, 
" Is there any one amongst you who under- 
stands the Persian language?" They pointed 
to me. I asked what was the matter. He 
answered, " An old man, of a hundred and 
fifty years of age, is in the agonies of death, 
and says something in the Persian language 
which we do not comprehend. If you will 
have the goodness to take the trouble to go, 
you will obtain your reward : perhaps he may 
want to make his will." When I came to his 
pillow he said, " I was in hopes that I should 
have spent the small remnant of my life in ease, 
but I can scarcely draw my breath, Alas ! that 

at 



215 

at the table of variegated life I ate a little, and 
they said it is enough." 

I explained to the Damasciens, in Arabic, 
the signification of the discourse. They won- 
dered that at his advanced age he should grieve 
for worldly life. I then asked him how he 
found himself. He replied, " What can I say ? 
Have you not seen what pain he suffers who has 
one of his teeth drawn out of his mouth ; think 
then what must be the state in that moment 
when the soul is departing from this precious 
body." I said, " Dismiss from your imagination 
the thoughts of death, and let not apprehension 
overcome your constitution ; for the philoso- 
phers have said, 'Although the animal system 
be in full vigour, yet we ought not to rely 
on its continuance ; and, on the other hand, 
although a disease be dangerous, yet it is no 
positive proof of approaching death.' If you 
will give me leave, I will send for a physician, 
that he may prescribe some medicine which 
may be the means of your recovery." He 
replied, " Alas ! the master of the house is 
considering how to decorate his hall, whilst 
the foundation is in a state of decay. The 

skilful 



216 

skilful physician smites his hands together, 
when he sees the old man broken like a pot- 
sherd. The sick man was lamenting in agony, 
whilst an old woman was anointing his feet 
with a preparation of sandal-wood. But when 
the animal temperament is destroyed, neither 
amulets nor medicines are of any use." 



TALE II. 

An old man telling a story about himself, said, 
' When I married a young virgin I bedecked 
a chamber with flowers, sat with her alone, and 
had fixed my eyes and heart solely upon her. 
Many long nights I passed without sleep, re- 
peating jests and pleasantries, to remove shyness 
and make her familiar. On one of those nights 
I said, ' Fortune has been propitious to you, 
in that you have fallen into the society of an 
old man of mature judgment, who has seen the 
world and experienced various situations of 
good and bad fortune, who knows the rights of 
society and has performed the duties of friend- 
ship, one who is affectionate, affable, cheerful, 

and 



217 

and conversable. I will exert my utmost endea- 
vours to gain your affection, and if you should 
treat me unkindly I will not be offended ; or if, 
like the parrot, your food should be sugar, I 
will devote my sweet life to your support. You 
have not met with a youth of a rude disposition, 
with a weak understanding, headstrong, a gad- 
der, who would be constantly changing his 
situations and inclinations, sleeping every night 
in a new place, and every day forming some 
new intimacy. Young men may be lively and 
handsome, but they are inconstant in their at- 
tachments. Look not for fidelity from those, 
who, with the eyes of the nightingale, are every 
instant singing upon a different rosebush. But 
old men pass their time in wisdom and good 
manners, not in the ignorance and frivolity of 
youth. Seek for one better than yourself, and 
having found him, consider yourself fortunate ; 
with one like yourself you would pass your life 
without improvement.' ' 

He said, " I spoke a great deal after this 
manner, and thought that I had made a conquest 
of her heart ; when all of a sudden she fetched 
a cold sigh from the bottom of her heart, and 

replied : 



218 



replied : ' All the fine speeches that you have 
been uttering have not so much weight in the 
scale of my reason, as one single sentence which 
I heard from my nurse ; that if you plant an 
arrow in the side of a young woman, it is 
not so painful as the society of an old man.' 
In short (continued he), it was impossible to 
agree, and our differences ended in a separation. 
After the time prescribed by law she married a 
young man of an impetuous temper, ill-natured, 
and in indigent circumstances ; so that she suf- 
fered the injuries of violence with the evils of 
penury. However, she returned thanks for her 
lot, and said, ' God be praised, that I escaped 
from infernal torment and have obtained this 
permanent blessing. Amidst all this violence 
and impetuosity of temper, I will put up with 
your airs, because you are handsome. It is 
better to burn with you in hell, than to be in 
paradise with the other. The scent of onions 
from a beautiful mouth, is more fragrant than 
the odour of the rose from the hand of one who 
is ugly.' " 



Tj 



VLE 



219 



TALE III. 

In the territory of Diarbekr, I was the guest 
of a very rich old man who had a handsome 
son. One night he said " During my whole 
life, I never had any child but this son. Near 
this place is a sacred tree, to which men resort 
to offer up their petitions. Many nights at the 
foot of this tree I besought God, until he be- 
stowed on me this son." I heard that the son 
was saying to his friends in a low tone of voice, 
" How happy should I be to know where that 
tree grows, in order that I might implore God 
for the death of my father." The father was 
rejoicing in his son's wisdom, whilst the son 
despised his father's decrepitude. 

Many years have elapsed since you visited 
your father's grave ; what piety have you shewn 
towards your parent, that you should expect 
dutifulness from your son ? 



Tale 



220 



TALE IV. 

Once, in the vigour of youth, I had per- 
formed a long journey ; and at night, being- 
fatigued, remained at the foot of a mountain. 
A debilitated old man, who arrived after the 
caravan, said, "Why do you sleep? get up; 
this in not a place for repose." I said to him, 
" How can I proceed, not having the use of my 
feet?" He replied, " Have you not heard how 
it has been said, that proceeding and halting, 
is better than running until you are fatigued ?" 

O ye, who wish to reach the end of your day's 
journey, be not in haste ; listen to my counsel 
and learn patience. The Arab horse makes two 
stretches on full speed, and the camel travels 
slowly day and night. 



TALE V, 

An active, pleasant, and merry youth, of 
agreeable manners, was one of our happy society ; 

sorrow 



221 

sorrow in no shape entered his breast ; laughter 
would not suffer him to close his lips. A con- 
siderable time had passed without my happen- 
ing to meet with him. Afterwards I saw him 
with a wife and children ; his merriment had 
ceased, and his countenance was much altered. 
I asked him what was the matter. He replied, 
" When I became the father of children I left 
off childish sport. When you are grown old, 
give up puerilities, and leave play and joking to 
youth. Look not for the sprightliness of youth 
in old age, since the stream will not return 
again to the spring head. When the field of 
corn is fit for the sickle, it does not wave in the 
wind with that vigour as when it was green. 
The season of youth has elapsed ; alas ! those 
days which enlivened the heart. The lion has 
lost the strength of his paw, and, like an old 
leopard, I am now contented with a cheese." 

An old woman having stained her hairs 
black, I said to her, " O my little old mother, 
you have made your hair black but cannot 
straighten your bent back." 



Tale 



222 



TALE VI. 

One day, through the ignorance of youth, I 
spoke sharply to my mother, which vexing her 
to the heart, she sat down in a corner and wept, 
saying, " Have you forgotten all the trouble 
that you gave me in your infancy, that you thus 
treat me with unkindness ? What a good say- 
ing was that of an old woman to her son, when 
she saw him able to subdue a tiger, having the 
strength of an elephant : ' If you had but recol- 
lected your time of childhood, when you lay 
helpless in my arms, you would not treat me 
with violence now that you have the strength of 
a lion, whilst I am an old woman.' ' 



TALE VII. 

A rich miser having a son that was sick, his 
friends represented that he ought either to cause 
the Koran to be read from beginning to end, 
or else offer sacrifice, that the High God might 

restore 



223 

restore his son to health. After a little consi- 
deration he said, "It is better to read the 
Koran, as it is at hand, and the flocks are at a 
distance." A holy man hearing this said, " He 
preferred reading the Koran, because the words 
are at the tip of his tongue, and the money is 
in the inside of his heart. Alas! if the per- 
formance of religious rites was to be accom- 
panied with alms, they would remain like the 
ass in the mire ; but if you require only the 
first chapter of the Koran, they will repeat it 
a hundred times." 



TALE VIIL 

They asked an old man why he did not 
marry. He answered, " I should not like an 
old woman." They said, " Marry a young one, 
since you have property." He replied, " Since 
I, who am an old man, should not be pleased 
with an old woman, how can I expect that a 
young one would be attached to me?" 



Tale 



224 



TALE IX. 

I have heard, that not long ago a decrepit 
old man, in his dotage, took it into his head to 
marry, and wedded a beautiful virgin named 
Gem, who, like a casket of jewels, had been 
concealed from the sight of men. The nuptials 
were celebrated with all the splendour usual on 
such occasions. Shortly after he began com- 
plaining to his friends, and attempted to make 
it appear that the impudent girl had disho- 
noured his family. Such strife and contention 
ensued between the parties, that at last the 
cause was brought before the superintendent of 
the police and the Cazy. When matters had 
come to this pass, Sady said, " The girl is not 
to blame ; how can you, with your trembling 
hand, be able to bore pearls ?" 



Chapter 



225 



CHAPTER VII. 
OF THE EFFECTS OF EDUCATION, 



TALE I. 

A certain Vizier had a stupid son, whom he 
sent to a learned man, desiring him to instruct 
him, in hopes that his capacity might improve. 
After having instructed him for some time with- 
out any effect, he sent a person to the father 
with this message : " Your son has no capacity, 
and has almost distracted me. When nature 
has given capacity, instruction will make im- 
pression ; but if iron is not of a proper temper 
no polishing will make it good. Wash not a 
dog in the seven seas, for when he is wetted he 
will only be dirtier. If the ass that carried Jesus 
Christ was to be taken to Mecca, at his return 
he would still be an ass." 



q Tale 



226 



TALE II. 

A philosopher was thus exhorting his sons : 
" My dear children acquire knowledge, for on 
worldly riches and possessions no reliance can 
be placed ; rank will be of no use out of your 
own country, and on a journey money is in dan- 
ger of being lost ; for either the thief may carry 
it off all at once, or the possessor may consume 
it by degrees. But knowledge is a perennial 
spring of wealth, and if a man of education 
ceases to be opulent yet he need not be sorrow- 
ful, for knowledge of itself is riches. A man 
of learning, wherever he goes, is treated with 
respect and sits in the uppermost seat, whilst 
the ignorant man gets only a scanty fare and 
encounters distress. After enjoying power it 
is distressing to be obliged to obey, and he who 
has been used to caresses cannot bear rough 
usage from the world." 

There once happened an insurrection in Da- 
mascus, where every one deserted his habitation. 
The wise sons of a peasant became the King's 

ministers, 



22? 

ministers, and the stupid sons of the Vizier were 
reduced to ask charity in the village. If you 
want a paternal inheritance, acquire from your 
father knowledge, for his wealth may be spent 
in ten days. 



TALE III. 

A learned man, who had the education of 
a King's son, beat him unmercifully and treated 
him with the utmost severity. The boy, un- 
able to bear this treatment, complained to his 
father, and stripped himself to shew the marks 
of violence. The father's heart being troubled, 
he sent for the master, and said " You do not 
use any of my subjects' children in the cruel 
manner that you treat my son ; what is the 
reason of this ?" He replied, " To discourse 
with propriety, and to have a pleasing conciliat- 
ing manner, becomes mankind in general, but 
more especially Kings ; because, whatsoever 
they say or do, will certainly be in the mouths 
of every one; whilst the words and actions of 

q 2 common 



228 

common people are not of so much consequence. 
If a Durwaish should commit a hundred im- 
proprieties, his companions would not remark 
one of them ; but if a King makes only one 
improper step, it is circulated from kingdom to 
kingdom : therefore in forming the manners of 
young princes, more labour and pains should be 
bestowed than on the vulgar. , — . 

" He who is not taught good manners in his > 
childhood, will have no good qualities when he 
arrives at manhood. You may bend green wood 
as much as you please ; but when it is dry it 
cannot be made straight without fire. Of a 
truth, you may twist the tender branches, but 
will in vain attempt to straighten dry wood." 
The King, approving of the master's wholesome 
discipline, and of the manner in which he had 
delivered his speech, bestowed on him a dress 
of honour, and a largess, and promoted him. 



TALE IV. 

I saw a schoolmaster in Africa, who had a 
crabbed countenance and a bitter tongue ; he 

was 



229 



was an enemy to humanity, mean-spirited, and 
impetuous, so that the sight of him interrupted 
the pleasure of Moslems, and his reading of the 
Koran distracted the hearts of men. A number 
of beautiful boys and tender virgins, who were 
subject to his tyrannic arm, dared not presume 
to laugh nor venture to speak ; for he used 
to smite the silver cheeks of the one, and would 
sometimes put the crystal legs of the other 
into the stocks. In short, I heard that some 
part of his conduct having been discovered, 
they beat him, and expelled him, and gave the 
school to a pious good man, of so meek and 
patient a temper, that he never spoke a word 
but when he was forced to it, and nothing 
ever proceeded from his tongue that could give 
offence to any one. The boys had got the fear 
of the old master out of their heads, and seeing 
the new one of angelic manners, they became 
furious towards one another; and relying on 
his forbearance, they neglected their studies 
and spent most of their time in play, and with- 
out finishing their copies, broke their tablets on 
one another's heads. When the master is relax 

in 



230 

in his discipline, the boys play at leap-frog in 
the market-place. 

A fortnight after I passed by the gate of the 
mosque, and saw the old master, whom they 
had encouraged and reinstated in his office. In 
truth, I was concerned, and invoking God, I 
said, " Why have they a second time appointed 
the devil a preceptor for angels?" An expe- 
rienced old man hearing me, laughed and said, 
" Have you not heard what has been related ? 
' A king sent his son to school and placed a 
silver tablet under his arm. On the face of 
the tablet was written in gold, * The severity 
of the master is better than the indulgence of 
the father.' " 



TALE V. 

The son of a religious man, who succeeded 
to an immense fortune by the will of his uncle, 
became a dissipated and debauched profligate, 
insomuch that he left no heinous crime un- 
practised, nor was there any intoxicating drug 

which 



231 



which he had not tasted. Once I admonished 
him, saying, " O my son, wealth is a running 
stream, and pleasure revolves like a millstone ; 
or, in other words, profuse expense suits him 
only who has a certain income. When yorr 
have no certain income, be frugal in your ex- j 
penses, because the sailors have a song, that if 
the rain does not fall in the mountains, the 
Tigris will become a dry bed of sand in the 
course of a year. Practise wisdom and virtue, 
and relinquish sensuality, for when your money 
is spent, you will suffer distress and expose 
yourself to shame." The young man, seduced 
by music and wine, would not take my advice, 
but in opposition to my arguments said, " It is 
contrary to the wisdom of the sages to disturb 
our present enjoyments by the dread of futurity. 
Why should they who possess fortune suffer dis- 
tress by anticipating sorrow ? Go and be merry, 
O my heart-enchanting friend ! we ought not 
to be uneasy to-day for w r hat may happen to- 
morrow. How would it become me, who am 
placed in the uppermost seat of liberality, and 
have contracted an alliance, so that the fame of 
my bounty is a topic of general conversation ? 

When 



232 

When a man has acquired reputation by libe- 
rality and munificence, it does not become him 
to tie up his money-bags. When your good 
name has been spread through the street, you 
cannot shut your door against it." 

I perceived that he did not approve of my 
admonition, and that my warm breath did not 
affect his cold iron ; I ceased advising, and 
quitting his society returned into the corner of 
safety, in conformity to the saying of the philo- 
sophers, 'Admonish and exhort as your duty 
requires ; if they mind not, it does not concern 
you. Although thou knowest that they will 
not listen, nevertheless speak whatever you 
know that is advisable. It will soon come to 
pass that you will see the silly fellow with his 
feet in the stocks, there smiting his hands and 
exclaiming, Alas ! that I did not listen to the 
wise man's advice!' 

After some time, that which I had predicted 
from his dissolute conduct I saw verified ; he 
was clothed in rags and begging a morsel of 
victuals. I was distressed at his wretched con- 
dition, and did not think it consistent with 
humanity to scratch the Durwaish's wound with 

reproach, 



233 



reproach, or to sprinkle salt upon it ; but I said 
in my heart, " Profligate men, when intoxi- 
cated with pleasure, reflect not on the day of 
poverty. The tree which in the summer has a 
profusion of fruit, is consequently without leaves 
in the winter." 



TALE VI. 

A King placed his son with a preceptor and 
said, " This is your son, educate him in the 
same manner as one of your own." The pre- 
ceptor took pains with him for a year, but with- 
out success, whilst his own sons were completed 
in learning and accomplishments. The King 
reprimanded the preceptor, and said, " You have 
broken your promise and not acted faithfully." 
He replied, " O King, the education was the 
same but the capacities are different. Although 
silver and gold are produced from a stone, yet 
these metals are not to be found in every stone. 
The star Canopus shines all over the world, but 
the scented leather comes only from Yemen." 

Tale 



234 



TALE VII. 

I have heard that a learned old man was 
saying to one of his scholars, " If a man would 
but fix his mind as much on God as he does 
on worldly goods, he would surpass the angels. 
God did not forget you when you were as yet 
unformed in the womb, but bestowed on you 
a soul, with reason, temper, intellect, beauty, 
speech, judgment, reflection, and sensation ; 
he furnished thy hands with ten fingers, and set 
two arms on thy shoulders. Dost thou think, 
O worthless wretch, that he will neglect to pro- 
vide thee with daily bread ?" 



TALE VIII. 

f I saw an Arab who said to his son, " O my 
child, in the day of resurrection they will ask 
you, ' What have you done in the world V and 
not ' From whom are you descended V That is, 
they will inquire about your virtue, and not 

about 



235 

about your father. The cloth that covers the 
Kaaba, and which they kiss, is not famous from 
having been manufactured by the silkworm ; it 
associated some days with one who is venerable, 
on which account it became venerable like him- 
self." 



TALE IX. 

In the writings of the sages they have related, 
that scorpions are not produced according to the 
ordinary course of nature, as other animals, for 
that they devour the mother's entrails, and tear 
open her belly and flee to the desert ; and the 
skins which are found in the holes of scorpions 
give proof of this matter. I mentioned this 
extraordinary circumstance to a wise man, who 
said, " My heart bears evidence to the truth of 
the observation : and it cannot be otherwise ; 
for since in their infancy they behaved so to- 
wards their parents, therefore they are thus 
approved and beloved in riper age." 

A father exhorted his son, saying, " Young 
man, store up this lesson in your memory : he 

who 



236 

who is not grateful to those who gave him birth 
will never be favoured by fortune." They asked 
a scorpion why he did not stir abroad in the 
winter ; he replied, " What reputation have I 
in summer that I should come again in winter ?" 



TALE X. 

The wife of a Durwaish was with child, and 
the term of pregnancy completed. The Dur- 
waish, who never yet had a son, said, " If the 
Almighty will grant me a son, I will distribute 
in charity to the poor all that I possess, except- 
ing the religious habit on my back." It hap- 
pened that his wife was delivered of a son, at 
which he rejoiced and made an entertainment 
for his friends, conformably to his vow. Some 
years after, when I returned from a journey to 
Damascus, I passed by the place where the Dur- 
waish had dwelt, and asked how he went on, 
They told me he was in the town gaol. I asked 
the reason. They replied, " His son got drunk, 
had a quarrel, and killed a man, and fled out of 
the city, on which account they had put a chain 

about 



237 

about the father's neck and heavy fetters on his 
feet." I said, " His own prayer brought down 
this misfortune from God. O men of under- 
standing, it is better, in the opinion of the 
wise, that a woman in labour should bring forth 
a serpent than wicked children." 



TALE XL 

When I was a boy I was conversing with a 
holy man about manhood, who replied, that the 
greatest proof of being arrived at a state of ma- 
turity, was one's being more intent on the means 
of pleasing the Almighty, than how to gratify 
the passions ; and, he added, that whosoever 
possesses not this disposition, the profoundly 
learned do not consider in a state of puberty. 
A drop of water, after remaining forty days in 
the womb, obtained the human form ; but if a 
person forty years of age hath not understand- 
ing and good manners, of a truth he ought not 
to be called a man. Manhood is composed of 
liberality and benevolence ; do not imagine that 
it consists merely in the material form : virtue 

also 



238 

also is requisite ; for a human figure may be 
painted on the gate of the palace with vermilion 
and verdigrease. When a man hath not virtue 
and benevolence, what is the difference between 
him and the figure on the wall ? It is not wis- ) 
dom to acquire worldly wealth, but to gain one 
single heart. 



TALE XII. 

On a certain year there happened a quarrel 
amongst the pilgrims who were going on foot to 
Mecca, and I was also of that number. They 
recriminated on one another, but at length we 
adjusted their differences. I heard one, sitting 
in a litter, say to his companion, " How won- 
derful that the ivory pawns in the game of chess 
on crossing the whole board become Viziers, or 
Queens, increasing their quality, but that the 
foot pilgrims to Mecca, after passing the whole 
desert, are worse than at first. Say from me to 
the Hajee, who injures and lacerates the skin 
of his fellow-creature, thou art not so true a 
pilgrim as the poor camel, who feeds on thistles 
and carries a load." 

Tale 



239 



TALE XIIL 

An Indian was teaching others how to make 
fireworks, when a wise man said to him, " This 
is not a fit play for you who inhabit a house 
made of reeds." 

Until you are persuaded that the discourse is 
strictly proper, speak not ; and whatever you 
know will not obtain a favourable answer, ask 
not. 



* TALE XIV. 

A little man being struck with a pain in his 
eyes went to a farrier, desiring him to apply a 
remedy. The farrier applying to his eyes what 
he was used to administer to quadrupeds, the 
man became blind ; upon which he complained 
to the magistrate. The magistrate said, " Get 
away ; there is no plea for the damages ; for if 
this fellow had not been an ass he would not 
have applied to the farrier." 

The 



240 

The application of this story is, that whoso- 
ever employs an inexperienced person on a 
weighty matter, besides suffering repentance, 
will, in the opinion of the wise, be considered 
of a weak understanding. The wise man, of 
enlightened mind, entrusts not an important 
business to one of mean abilities. The mat- 
maker, although a weaver, yet is not employed 
in the silk manufactory. 



TALE XV. 

A certain great man having lost a worthy 
son, they asked what inscription should be put 
upon his grave-stone. The father replied, "The 
verses of the Koran are too sacred and holy 
to be written on such a place as this, exposed 
to be effaced by the trampling of men's feet and 
to be defiled by dogs. If there is a necessity of 
writing something, the following lines will be 
sufficient : ' O the season when verdure bedeck- 
ed the garden, then how blithe was my heart. 
Wait, my friend, until the return of spring, when 
you will behold grass growing out of my clay." 

Tale 



241 



TALE XVI. 

A holy man passing by a rich man, who 
having bound a slave hand and feet was punish- 
ing him, said, " O my son, God has made sub- 
ject to thee a human creature like thyself, and 
has given thee the superiority over him, for 
which return thanks to God, and do not suffer 
such violence to be committed. It will not be 
proper that to-morrow in the resurrection, this 
slave should be better than thyself, and that thou 
shouldst suffer shame. Be not angry beyond 
measure with your slave ; oppress him not ; 
neither distress his feelings. Thou hast bought 
him for ten direms, but after all thou didst not 
create him. To what length wilt thou carry 
this pride, insolence, and rage ? Thou hast a 
master greater than thyself. O thou who hast 
for thy slaves Arselan and Aghoash, forget not 
thy superior lord. There is a tradition of the 
Prophet having said ' That the greatest mortifi- 
cation at the day of judgment will be when the 
pious slave is carried to paradise, and the wick- 

r ed 



242 

ed master condemned to hell/ Upon the slave, 
whose services you can command, exercise not 
boundless severity nor capriciousness ; for it will 
be disgraceful, in the day of reckoning, to see 
the slave at liberty and the master in chains." 



TALE XVII. 

On a certain year, I was travelling from Balk 
with some people of Damascus, and the road 
was infested with robbers. There was a young- 
man of our party, an expert handler of the shield, 
a mighty archer, a brandisher of all weapons, 
so strong that ten men could not draw his bow- 
string, and the most powerful wrestler on the 
face of the earth had never brought his back to 
the ground ; but he was rich, and had been 
nursed in the shade, was inexperienced in the 
world, and no traveller. The thundering sound 
of the martial drum had never reached his ear, 
neither had his eyes seen the lightning of the 
horseman's swords : he had never been made 
prisoner by the enemy, nor had the arrows fal- 
len in showers around him. It happened that I 

and 



243 



and this young man were running together ; 
every wall that came in his way he pulled down, 
and every large tree that he saw, by the force 
of his arm he tore up by the roots. He was 
boasting, saying, " Where is the elephant, that 
you may behold the shoulders of the hero ? 
Where is the lion that you may see the fingers 
and palm of the brave man ?" We were in this 
situation, when two Indians lifted up their heads 
from behind a rock with intention to kill us ; 
one had a stick in his hand, and the other a 
sling under his arm. I said to the young man, 
" Why do you stop ! Shew your strength and 
valour for here is the enemy within a foot of his 
grave." I saw the bow and arrows drop from 
the hand of the young man, and a trembling- 
seized all his joints. Not every one who can 
split a hair with an arrow that will pierce a 
coat of mail, is able to stand against the war- 
rior in the day of battle. 

We saw no other remedy for ourselves, but 
to leave our accoutrements, surrender our arms, 
and escape with our lives. On an affair of im- 
portance employ a man of experience, who will 
bring the devouring lion into his trammels. A 

r 2 young* 



244 

young man, though he has strength of arm and 
is powerful as an elephant, will feel his joints 
quaking with fear in the day of battle. A man 
of experience is as well qualified to act in war 
as the learned man is to expound a case of law. 



TALE XVIII. 

I saw the son of a rich man, sitting by his 
father's tomb and disputing with the son of a 
Durwaish, saying, " My father's monument is 
of stone, the inscription is in gold, and the 
pavement is made of marble tesselated with 
turcois-coloured bricks. What is your father's 
grave, but a couple of bricks laid together and 
sprinkled with a handful of earth?" The son of 
the Durwaish on hearing this, said, " Hold your 
tongue, for before your father can move him- 
self from under this heavy stone, mine will 
have arrived at paradise." There is a saying of 
the Prophet that ' To the poor death is a state 
of rest.' The ass who carries the lightest 
burthen travels easiest. In like manner, the 
Durwaish who bears the burthen of poverty 

will 



245 

will enter the gate of death lightly loaded; 
whilst he who lives in affluence, with ease and 
comfort, will, doubtless, on that very account, 
find death terrible. And in every view, the 
captive who is released from confinement is 
happier than the nobleman who is taken 
prisoner. 



TALE XIX. 

They inquired of a religious man the mean- 
ing of this tradition : ' You have not any ene- 
my so powerful as the passion of lust, which 
is within you.' He replied, " Because that 
any enemy to whom you shew kindness be- 
comes your friend, excepting lust, the indul- 
gence of which increase th its enmity." By 
abstinence a man may obtain the disposition 
of an angel, but if you eat like a beast, you 
will be degraded to an inanimate fossil. Those 
whom you gratify become obedient to your 
command ; but lust, on the contrary, when 
indulged is rebellious. 



ALE 



246 



TALE XX. 

I saw, sitting in a company, a certain person 
who wore the habit of a Durwaish, but without 
possessing the disposition of one; and being 
inclined to be querulous, he had opened the 
book of complaint, and began censuring the 
rich. The discourse was turning on this point, 
that Durwaishes have not the means, and the 
rich not the inclination to be charitable. Those 
possessed of liberal minds have no command of 
money, and the wealthy worldlings have no 
munificence. 

To me, who owe my support to the bounty of 
the great, this language was not at all grateful. 
I said, " O my friend, the rich are the revenue 
of the poor, a storehouse for the recluse, the 
pilgrim's hope, and the asylum of travellers. 
They are the bearers of burthens for the relief 
of others. Themselves eat along with their 
dependants and inferiors, and the remainder of 
their bounty is applied to the relief of widows, 
aged people, relations, and neighbours. The 

rich 



247 



rich are charged with pious dedications, the 
performance of vows, the rites of hospitality, 
alms, offerings, the manumission of slaves, 
gifts, and sacrifices. By what means can you 
attain to their power, who can perform only 
your genuflexions, and even those with a, 
hundred difficulties ? The rich perform both 
moral and religious duties in the most perfect 
manner, because they possess wealth, out of 
which they bestow alms : their garments are 
clean, and their reputation spotless, with minds 
void of care. For the power of obedience is 
found in good meals, the truth of worship in a 
clean garment. For what strength can there be 
with an empty stomach ? what bounty from an 
empty hand ? how can the fettered feet walk ? 
and from the hungry belly what munificence 
can be expected ? He sleeps uneasily at night 
who knows not how to provide for the morrow. 
The ants store up in summer, that in winter 
they may enjoy rest. Leisure and poverty are 
not found together, and satisfaction dwell eth 
not with distress. One is standing up to even- 
ing prayers, whilst the other is sitting down 
wishing for his supper. How can these two be 

compared 



248 



compared together ? He who possesses wealth 
is busied in devotion, whilst he who is distressed 
in his circumstances has a disordered heart. 
Therefore the worship of the rich is more 
acceptable, their minds being collected and not 
distracted ; for, as they are possessed of the 
means of subsistence, they can turn their whole 
thoughts to devotion. The Arabians say, ' God 
defend me from distressful poverty, and from 
the neighbourhood of him whom I dislike.' 
And there is a tradition from the Prophet, 
that poverty has a black countenance in both 
worlds." 

My antagonist asked, " Have you not heard 
that the Prophet said, ' Poverty is my glory?' " 
I replied, " Be silent, for the Prophet alludes 
to them who suffer in poverty of spirit, with 
submission to the arrows of destiny ; and not 
those who, in a religious garb, sell the scraps 
which have been given them in charity. O loud- 
sounding empty drum, how will you manage 
on the march without provisions ? If thou art 
a man, free thyself from worldly avarice, instead 
of turning in your hand a string of a thousand 
beads. A Durwaish without vital religion will 

not 



249 

not rest until his poverty ends in blasphemy, 
He who is in poverty, is in danger of blasphemy. 
Without the command of riches you cannot 
clothe the naked, nor use means for liberating 
captives : how can such as ourselves attain to 
their dignity, and what comparison is there 
between the hand that bestows and that which 
receives ? Do you not perceive that the Al- 
mighty revealed to us in the Koran the enjoy- 
ments of the dwellers in paradise ? For them 
are appointed fruits in gardens of delight, in 
order that you may know that he who is in- 
tent on gaining a subsistence, is excluded from 
this portion of bliss, and that tranquillity of 
mind requires a fixed income. To those who are 
thirsty, the whole world appears in their dreams 
a spring of water. You will every where see 
a person who is in distress commit atrocious 
actions without any hesitation ; not being de- 
terred by the dread of future punishment, he 
discriminates not between lawful and unlawful. 
If a dog is struck on the head with a clod of 
earth, he jumps up with joy, thinking it to be 
a bone ; and if two persons should carry a corpse 
on their shoulders, a mean wretch might suppose 

it 



250 



it a tray of victuals : but the rich man, whom 
God hath regarded with the eye of favour, by 
the performance of what is lawful, is preserved 
from the commission of what is illegal. Thus, 
although I have not fully discussed the subject 
nor adduced any substantial proofs in support 
of my arguments, I rely on your justice for a 
decision. Did you ever see a mendicant with 
his arms tied to his back or in prison ; or the 
veil of innocence rent, or the hand amputated 
(for theft), without its having been occasioned 
by poverty ? Men, intrepid as lions, are driven 
by want to undermine men's houses, and are in 
consequence bound by the heels : and it is pos- 
sible that the Durwaish, at the instigation of 
lust, not having power to restrain it, may com- 
mit sin. He who has in his possession a nymph 
of paradise, what inclination can he entertain for 
the damsels of Youghma ? He who hath in his 
hands such dates as he loveth, never thinketh 
of flinging stones at clusters on the tree. In 
general, those in indigent circumstances want 
chastity, as those who are starving steal bread. 
When a ravenous cur gets meat, he inquires not 
whether the flesh is of Saleh's camel or of the 

ass 



251 
ass of Dujal. Many men, naturally well dis- 
posed, have been led by poverty into wickedness, 
and have given their good name to the wind of 
disrepute. Amidst the cravings of hunger the 
power of abstaining ceases, poverty snatcheth 
the reins out of the hand of piety." 

At the moment that I uttered these words, 
the Durwaish's patience being exhausted, he 
attacked me with all the vehemence of loqua- 
city, and said, " You have exaggerated their 
praise to such a degree, and have talked so 
extravagantly on the subject, that one would 
suppose them to be the antidote against the 
venom of poverty and the key of the stores 
of Providence. But they are a set of proud, 
arrogant, self-conceited, abominable fellows, 
insatiable after money and possessions, intoxi- 
cated with rank and opulence, who speak 
not without insolence, nor behold any one but 
with contempt ; the learned they call beg- 
gars, and the indigent they treat with obloquy. 
Proud of their riches, and vain of that dignity 
of which they think themselves possessed, and 
vaunting in their superiority, they treat all 
others as their inferiors ; they never think it 

their 



252 

their duty to look kindly on any one : ignorant 
of what the sages have said, that ' Whosoever 
is inferior to others in piety, although he may 
exceed them in wealth, though in appearance a 
rich, is in reality a poor man.' If an empty fel- 
low, on account of his wealth, behaves proudly 
towards a wise man, reckon such a one an 
ass, although he be an ambergris ox." I said, 
" Speak not disdainfully of them, as they are 
the masters of generosity." He replied, " You 
speak erroneously, for they are slaves to their 
money. Of what use are they, if they are the 
clouds of August and do not shower down 
benefits; or of what advantage, if they are the 
fountain of light and do not shine on any one ; 
and are mounted on the steed of power without 
performing any course? They stir not a step 
in the service of God, and part not with a direm 
without distressing you with the obligation. 
They labour in amassing wealth, preserve it 
with avarice, and part with it with regret, veri- 
fying the saying of the sages, that * The miser's 
money comes out of the earth at the time that 
he goes into it,' One person by his exertions 
gets money, which another comes and takes 

away 



253 



away without pains or trouble." I replied, 
" You know nothing of the parsimony of the 
wealthy, excepting by means of beggary; for 
otherwise, whosoever lays aside avarice sees no 
difference between the bountiful man and the 
miser. The touchstone proves what is gold, 
and the beggar him who is stingy." He said, 
" I speak of them from experience, for they 
keep a guard at their gate, and station rude 
violent men to deny admittance to their dearest 
friends ; and these, seizing the collars of men 
of distinction, declare that nobody is at home ; 
and verily they say truly. He who hath neither 
wisdom, liberality, prudence, nor judgment, of 
him the porter says rightly, that no one is in 
the house." I replied, " In this they are ex- 
cusable, because they are teased out of their 
lives with importunate solicitations, and tor- 
mented with beggarly petitions ; and it is a 
contradiction to reason to suppose that, if the 
sands of the desert were converted into pearls, 
they would satisfy the eyes of the beggars. 
The eye of an avaricious man cannot be satis- 
fied with wealth, any more than a well can be 
filled by dew. Hatim Tai was an inhabitant of 

the 



254 



the desert ; had he dwelt in a city, he would 
have been overwhelmed by the importunities of 
beggars, who would have torn the clothes off 
his back." He said, " I pity their condition." 
I replied, " Not so, for you envy them their 
riches." 

We were talking thus, opposing force to 
force, when he advanced a pawn. I endea- 
voured to repel it; and whenever he put my 
king in check, I relieved it by the vizier, or 
queen, until he had exhausted all the coin in 
his purse, and had spent all the arrows of the 
quiver of disputation. Take care not to throw 
down the shield when combating with an orator, 
who hath nothing but borrowed tumid eloquence. 
Practise thou religion, and serve .God, for the 
verbose orator, who measures his periods, ex- 
hibits arms before the gate, but there is nobody 
within side of the castle. At length, when 
having no arguments left, I had put him to 
shame, he became outrageous and spoke inco- 
herently. It is the way with the ignorant, 
when confounded by the adversary's arguments, 
to have recourse to violence ; as Azur, the 
idol-maker, when he could not convince his 

son 



255 



son Abraham by arguments, began to quarrel, 
as God hath said, ' Of a truth, if thou wilt not 
give up this point, I will stone thee.' He gave 
abuse ; I retorted harshly : he tore the collar of 
my garment, and I laid hold of his beard. We 
were tumbing over one another, and the people 
running after us, laughing and astonished at 
our conduct. In short, we referred our dis- 
pute to the Cazy, and agreed to abide by his 
impartial decision, in order that a Mahomme- 
dan judge might resolve what was advisable, 
and discriminate between the rich and the poor. 
When the Cazy saw our faces and heard our 
discourse, he sunk his chin into the collar of 
reflection, and after mature consideration raised 
up his head and said, " O thou, who hast 
spoken in praise of the rich, I would have thee 
to know that there is no rose without a thorn, 
and that wine is accompanied with intoxication. 
Hidden treasure has its dragon; in the same 
place which has royal pearls are ravenous cro- 
codiles : the enjoyment of worldly pleasure is 
followed by the sting of death, and the lights 
of paradise are intercepted by crafty Satan. 
He ought to submit to violence from an enemy 

who 



256 

who wishes to enjoy a friend, because the trea- 
sure and the dragon, the rose and the thorn, 
sorrow and gladness, are linked together. Ob- 
serve you not that in the garden there are 
odoriferous plants as well as dry trunks ? In 
like manner, in the circle of rich men there are 
grateful and ungrateful persons ; and in the 
number of Durwaishes, some exercise patience 
and others do not. If every hailstone was a 
pearl, the market would be as full of them as of 
shells. The beloved of the Almighty consist of 
rich men who have the disposition of Dur- 
waishes, and of Durwaishes possessed of noble 
minds. The greatest rich man is he who relieves 
the distresses of the poor ; and the best of 
Durwaishes is he who looketh not to the rich 
for his support; for God has said, ' He who 
trusteth in God requires no other's help.' 

The Cazy, having ceased reprehending me, 
turned towards the Durwaish and said, " You, 
who have advanced that the rich spend their 
time in wickedness and are intoxicated with 
luxury ; it is true there are such people as you 
have described, who are defective in zeal and 
ungrateful towards God, who gather money and 

hoard 



257 



hoard it, who enjoy themselves and give not to 
others ; if, for example, there should be a 
drought, or if the world should suffer a deluge, 
they, confiding in their own wealth, would not 
inquire after the distress of the poor nor fear 
God. If another should be annihilated by dis- 
tress, I exist ; what has a goose to fear from a 
deluge ? The women who are mounted on 
camels, feel not in their litters for him who 
perishes in the sand. Mean persons, when 
they have escaped with their own blanket, say, 
' What signifies it if the whole world should 
die.' There are some of this description ; but 
I have seen others, who having spread the table 
of generosity and proclaimed munificence, with 
affable countenance seek reputation and ask 
pardon of God, enjoying the things of this 
world and of futurity ; like his Majesty the 
king of the world, who is assisted by the grace 
of God, the conqueror of his enemies, lord para- 
mount of nations, defender of the strong holds 
(of religion), heir of the kingdom of Solomon, 
surpassing all the monarchs of his time injus- 
tice, Mozufferuddeen Abubekr Sad, may God 
prolong his days and grant victory to his stand- 

s ards ! 



258 

ards ! A father sheweth not such benevolence 
towards his son, as your hand of liberality has 
bestowed on the human race. God, wanting to 
bestow a blessing on mankind, through his 
mercy made you King of the world." 

When the Cazy had extended his discourse to 
this length, and had exerted the powers of elo- 
quence beyond our expectation, we acquiesced 
in his sentence with mutual forgiveness, and 
apologizing for all that had passed between us, 
we took the road of affability, and blaming our- 
selves, we kissed each other's hands and face, 
and the disputation concluded with these words : 
" O Durwaish, complain not of the revolutions 
of this world, for thou wilt be unhappy if thou 
expire in this imagination. And thou, rich 
man, whilst thou hast thy heart and hand at thy 
command, enjoy and bestow, that thou mayest 
obtain the blessing of heaven in this life and in 
futurity," 



Chapter 



259 



CHAPTER VIII. 
RULES FOR CONDUCT IN LIFE. 



No. I. 

Riches are for the comfort of life, and not 
life for the accumulation of riches. I asked a 
holy wise man, " Who is fortunate, and who is 
unfortunate ?" He replied, " He was fortunate 
who ate and sowed ; and he was unfortunate, 
who died without having enjoyed." Pray not 
over that worthless wretch who performed no 
act of piety ; who spent his whole life in amas- 
sing money without making any use of it. 

No. II. 

The prophet Moses, upon whom be peace ! 
thus admonished Karoon : " Do thou good, in 
the same manner that God hath done good unto 
thee/' He did not listen, and you have heard 
of his end. He who hath not done good with 

s 2 his 



260 

his money, hath lost his future hopes in attend- 
ing to the acquisition of riches. If thou wishest 
to derive benefit from worldly riches, shew that 
kindness towards thy fellow-creatures that God 
hath bestowed on thee. The Arabs say, ' Be 
bountiful without accounting it an obligation, 
when most certainly the benefit will return to 
you.' Wherever the tree of beneficence takes 
root, it sends forth branches beyond the sky. 
If you entertain hopes of eating the fruit, cul- 
tivate the tree kindly, and put not a saw at its 
root. Return thanks to God that you have 
been assisted with divine grace, and that he 
has not excluded you from the riches of his 
bounty. Boast not of holding an office under 
the king, but be grateful to God for having 
placed you in his service. 

No. III. 

Two persons took trouble in vain and used 
fruitless endeavours; he who acquired wealth 
without enjoying it, and he who taught wisdom 
but did not practise it. How much soever you 
may study science, when you do not act wisely 
you are ignorant. The beast whom they load 

with 



261 



with books is not profoundly learned and wise ; 
what knoweth his empty skull whether he car- 
rieth firewood or books. 

No. IV. 

Science is to be used for the preservation of 
religion, and not for the acquisition of wealth. 
Whosoever prostituted his abstinence, reputa- 
tion, and learning for gain, formed a granary, 
and then consumed it entirely. 

No. V. 

A learned man without temperance is a 
blind man carrying a link ; he sheweth the road 
to others but doth not guide himself. He who, 
through inadvertency, trifled with life, threw 
away his money without purchasing any thing. 

No. VI. 
A kingdom gains credit from wise men, and 
religion obtains perfection from the virtuous. 
Kings stand in more need of wise men, than 
wise men do of appointments at court. Listen, 
O King, to my advice ; for you have not a more 
valuable maxim in all your archives than this, 

" Entrust 



262 

" Entrust not your affairs to any but wise men, 
although public business is not the occupation 
of the wise." 

No. VII. 
Three things are not permanent without 
three things ; wealth without commerce, science 
without argument, nor a kingdom without go- 
vernment. 

No. VIII. 
Shewing mercy to the wicked is doing in- 
jury to the good, and pardoning oppressors is 
injuring the oppressed. When you connect 
yourself with base men and shew them favour, 
they commit crimes with your power, whereby 
you participate in their guilt. 

No. IX. 

You cannot rely on the friendship of kings, 
nor confide in the sweet voices of boys ; for 
those change on the slightest suspicion, and 
these alter in the course of a night. Give not 
your heart to her who has a thousand lovers; 
but if you should bestow it on her, be prepared 
for a separation. 

No. 



263 



No. X. 

Reveal not to a friend every secret that you 
possess, for how can you tell but what he may 
some time or other become your enemy. Like- 
wise inflict not on an enemy every injury in 
your power, for he may afterwards become your 
friend. The matter which you wish to preserve 
as a secret impart it not to any one, although 
he may be worthy of confidence, for no one will 
be so true to your secret as yourself. 

It is safer to be silent than to reveal one's 
secret to any one and telling him not to mention 
it. O good man ! stop the water at the spring 
head, for when it is in full stream you cannot ar- 
rest it. You should never speak a word in secret 
which may not be related in every company. 

No. XL 
A weak enemy, who becomes obedient and 
shews friendship, does so with no other design 
but to become a more powerful adversary ; as 
they have said, " Even the sincerity of friends 
is not to be relied on, what then is to be ex- 
pected from the flattery of enemies ?" He who 
despises a weak enemy resembles him who neg- 
lects 



264 



lects a spark of fire. Extinguish it to-day, 
whilst you are able, for when it issues into a 
flame it destroys a world. Permit not your 
enemy to string his bow, whilst you are able 
to pierce him with an arrow. 

No. XII. 

Speak in such manner between two enemies, 
that should they afterwards become friends you 
may not be put to the blush. Hostility between 
two people is like fire : and the evil-fated back- 
biter supplies fuel : afterwards, when they are 
reconciled together, the backbiter is hated and 
despised by both parties. To kindle a flame 
between two persons, is to burn yourself inconsi- 
derately in the midst. Whisper to your friends, 
in order that your bloodthirsty enemy may not 
overhear you. Take care what you say before a 
wall, as you cannot tell who may be behind it. 

No. XIII. 

Whosoever formeth an intimacy with the 
enemies of his friends does so to injure the 
latter. O wise man ! wash your hands of that 
friend who associates with your enemies. 

No, 



265 



No. XIV. 
When, in transacting business, you are under 
any hesitation, make choice of that side which 
will produce the least injury. Speak not harshly 
to a man of placid manners; and with him 
who knocks at the door of peace seek not hos- 
tility. 

No. XV. 

As long as an affair can be compassed by 
money, it is not advisable to put one's life in 
danger. When the hand has failed in every 
trick, it is lawful to draw the sword. 

No. XVI. 

Shew not mercy to a weak enemy, for if he 
becomes powerful he will not spare you. When 
you see an enemy weak, twist not your whiskers 
in boasting : there is marrow in every bone, and 
every coat covers a man. Whosoever killeth a 
wicked man, relieve th the world from his inju- 
ries and delivereth himself from the wrath of 
God. Forgiveness is commendable, but apply 
not ointment to the wound of an oppressor. 
Knoweth he not, that whosoever spareth the 

life 



266 

life of a serpent committeth injury towards the 
sons of Adam. 

No. XVII. 

It is not advisable to follow the advice of an 
enemy. You may hear what he has to say, in 
order that you may act contrary thereto ; and 
which is perfect reason. Avoid that which an 
enemy tells you to do, for if you 'follow his ad- 
vice you will smite your knees with the hands 
of sorrow. If he shews you a road straight as 
an arrow, turn from it and go the other way. 

No. XVIII. 

Anger, when excessive, createth terror ; and 
kindness, out of season, destroys authority. Be 
not so severe as to cause disgust, nor so lenient 
as to encourage audacity. Severity and lenity 
should be tempered together ; like the surgeon, 
who, when he uses the lancet applies also a 
plaster. A wise man carries not severity to 
excess, nor suffers such relaxation as will lessen 
his own dignity : he over-rates not himself, 
neither doth he altogether neglect his conse- 
quence. A shepherd said to his father : " O 

thou, 



267 

thou, who art wise, teach me one maxim from 
your experience." He replied, " Be compla- 
cent, but not to that degree that they may 
insult you with the sharp teeth of the wolf." 

No. XIX. 
Two persons are enemies to a kingdom and to 
religion ; a monarch without clemency, and a 
religious man without knowledge. May there 
never be at the head of a kingdom, a ruler who 
is not an obedient servant of God. 

No. XX. 

It behoveth a king not to shew wrath towards 
his enemies, to such a degree as to alarm his 
friends ; for the fire of wrath first falls on the 
exciter of it, and then the flame may reach the 
enemy, or not. It suits not the earth-born sons 
of Adam to assume pride, ferocity, and vanity. 
You who have so much heat and pertinacity, I 
do not consider as created of earth but of fire. 
In the land of Baelkan I visited a religious man, 
to whom I said, " Cleanse me from ignorance by 
your doctrine." He replied, " Go and suffer 
with patience, like the earth, O learned in the 

law, 



268 



law, or else bury in the earth all that you have 
studied." 

No. XXI. 

A avicked man is a captive in the hand of the 
enemy, for wherever he goeth he cannot escape 
from the clutches of his own punishment. If the 
wicked man should escape to heaven from the 
hand of calamity, he would continue in calamity 
from the sense of his own evil disposition. 

No. XXII. 

When you see discord amongst the troops of 
your enemy, be of good courage ; but if they 
are united, then be upon your guard. When 
you see contention amongst your enemies, go 
and sit at ease with your friends; but when 
you see them of one mind, string your bow, and 
place stones upon the ramparts. 

No. XXIII. 

When the enemy has failed in all other arti- 
fices he will propose friendship, that under its 
appearance he may effect what he could not 
compass as an open adversary. 

No. 



269 



No. XXIV. 

Bruise the serpent's head with the hand of 
your enemy: which cannot fail of producing 
one of these two advantages. If the enemy 
succeeds, you have killed the snake ; and if 
the latter prevails, you have got rid of your 
enemy. 

In the day of battle consider not yourself 
safe, because your adversary is weak ; for he 
who becomes desperate will take out the lion's 
brains. 

No. XXV. 

When you have any thing to communicate 
that will distress the heart of the person whom 
it concerns, be silent, in order that he may hear 
from some one else. O nightingale, bring thou 
the glad tidings of spring and leave bad news 
to the owl. 

No. XXVI. 

Inform not the King of the perfidy of any 
one, excepting you are assured that he will en- 
tirely approve of it, for otherwise you are only 
working your own destruction. When you are 

purposing 



270 



purposing to speak any thing, do it when you 
know that your words will take effect. 



No. XXVII. 

He who gives advice to a self- conceited man, 
stands himself in need of counsel from another. 



No. XXVIII. 

Be not caught by the deceit of an enemy, 
nor be proud of the praise of a flatterer; for 
that has spread the thin net, and this has opened 
the palate of avarice. A blockhead is pleased 
with praise ; like a corpse, whose inflated heel 
has the appearance of plumpness. Take care 
how you listen to the voice of the flatterer, 
who in return for his little stock expects to 
derive from you considerable advantage. If 
one day you do not comply with his wishes, he 
imputes to you two hundred defects instead of 
perfections. 

No. XXIX. 

Unless some one points out to an orator his 
defects, his discourse will never be correct. Be 
not vain of the elegance of your discourse 

from 



271 



from the commendation of an ignorant person, 
neither upon the strength of your own judgment. 

No. XXX. 

Every one thinks his own wisdom perfect 
and his own child beautiful. A Jew and a 
Mahommedan were disputing in a manner that 
made me laugh. The Mahommedan said in 
wrath, " If this deed of conveyance is not 
authentic, may God cause me to die a Jew !" 
The Jew said, ' ■ I make oath on the Pentateuch, 
and if I swear falsely, I am a Mahommedan 
like you." If wisdom was to cease throughout 
the world, no one would suspect himself of 
ignorance. 

No. XXXI. 

Ten men will sit at one table, but two dogs 
will not be satisfied with one carcase. The 
avaricious man, with the whole world at his 
command, is hungry ; whilst he who is con- 
tented, is satisfied with a loaf of bread. The 
narrow belly is filled with a loaf of bread with- 
out meat; but the narrow sight is not satisfied 
with all the riches on the face of the earth. My 

father, 



272 - 

father, when the term of his life was expired, 
gave me this one advice and departed : " Lust 
is a fire, shun it ; precipitate not yourself into 
the flames of hell ; since you will not have 
strength to support that burning, quench the 
present flame with the water of patience." 

No. XXXII. 

He who, when he hath the power, doeth not 
good, when he loses the means will suffer dis- 
tress. There is not a more unfortunate wretch 
than the oppressor, for in the day of adversity 
nobody is his friend. 

No. XXXIII. 

Life depends upon the support of a single 
breath, and worldly existence is between two 
non-existences. Those who sell religion for 
the world are asses ; they sell Joseph and get 
nothing in return. " Did I not bargain with 
you, O sons of Adam, that you should not 
serve Satan ? By the advice of an adversary, 
you are breaking your promise with your friend : 
behold from whom you have separated and with 
whom you have united yourselves." 

No. 



273 
No. XXXIV. 



r 



Satan cannot prevail over the righteous, 
neither the King against the poor. 

Trust not him who neglecteth his prayers to 
God, even although his mouth be kept open by 
fasting ; for he who performeth not the Divine 
precepts, neither will he care for his debt to 
you. I have heard that in the land of the East 
they are forty years in making a china cup : 
they make a hundred in a day at Bughdad, and 
consequently you see the meanness of the price. 
A chicken, as soon as it comes out of the egg, 
seeks its food ; but an infant hath not reason 
and discrimination. That which was something 
all at once, never arrives at much perfection ; 
and the other by degrees, surpasses all things 
in power and excellence. Glass is everywhere, 
and therefore of no value ; the ruby is obtained 
with difficulty, and on that account is precious. 

No. XXXV. 

Affairs are accomplished through patience, 
and the hasty man faileth in his undertakings. 
I saw with my own eyes, in the desert, a man 
who walked slowly get before one who went 

t fast. 



274 



fast. The fleet steed was tired with galloping, 
whilst the camel-driver proceeded in an equal 
slow pace. 

No. XXXVI. 

Nothing is so good for an ignorant man as 
silence ; and if he was sensible of this, he would 
not be ignorant. When you possess not per- 
fection and excellence, you had better keep 
your tongue within your teeth. The tongue 
brings men into disgrace. The nut without a 
kernel is of light weight. A stupid man was 
training an ass, and spent all his time upon it. 
Somebody said, " O blockhead, what art thou 
endeavouring to do ? for this foolish attempt ex- 
pect reprehension from the censorious, Brutes 
will not acquire speech from thee ; learn thou 
silence from them." Whosoever doth not re- 
flect before he giveth an answer, will generally 
speak improperly. Either arrange your words 
as a man of sense, or else sit quiet like a brute. 

No. XXXVII. 

Whenever you argue with another wiser 
than yourself, in order that others may admire 

your 



275 

your wisdom, they will discover your igno- 
rance. When one manages a discourse better 
than yourself, although you may be fully in- 
formed, yet do not start objections. 

No. XXXVIII. 

Whosoever associates with the wicked will 
not see good. If an angel should keep company 
with a demon, he would learn terror, perfidy, 
and deceit. You cannot learn virtue from the 
wicked ; the wolf practises not the tanner's art. 

No. XXXIX. 

Publish not men's secret faults, for by dis- 
gracing them you make yourself of no repute. 

No. XL. 

Whosoever acquired knowledge and did 
not practise it, resembleth him who ploughed 
but did not sow. 

No. XLI. 

Obedience is not truly performed by the 
body of him whose heart is dissatisfied. The 
shell without a kernel is not fit for store. 

t 2 No. 



276 

No. XLII. 
Not every one that is ready to dispute is 
quick in transacting business. A form may 
appear handsome under a sheet, but remove it 
and you find it a grandmother. 

No. XLIII. 

If every night was a night of power, many 
of such nights would be disregarded. If every 
stone was a Budukshan ruby, the ruby and the 
pebble would be of equal value. 

No. XLIV. 

It is not every graceful form that contains a 
good disposition ; for virtue is in the mind, not 
in the appearance. You may know in one day, 
from a man's manners, to what degree of know- 
ledge he has attained. However, be not secure 
against his mind ; neither be proud of your 
discovery; for a malignant spirit is not to be 
detected in many years. 

No. XLV. 

Whosoever contendeth with the great sheds 
his own blood. He who thinks himself great, 

has 



277 

has been compared to one who squints and sees 
double. You will get a broken front by sport- 
ing your head against a ram. 

No. XLVI. 

It is not the part of a wise man to box with a 
lion or to strike his fist against a sword. Neither 
fight nor contend with one more powerful than 
yourself ; put your hand under your arm-pit. 

No. XLVII. 

A weak man who contends with one that is 
strong, befriends his adversary by his own death. 
He who was nursed in the shade, how is he able 
to accompany the heroes to battle ? He who 
hath not strength in his arm, acts foolishly in 
opposing one who has a wrist of iron. 

No. XLViii. 

He who listens not to advice studies to hear 
reprehension. When advice gains not admission 
into the ear, if they reprehend you be silent. 

No. XLIX. 
The vicious cannot endure the sight of the 
virtuous ; in the same manner as the curs of the 

market 



278 

market howl at a hunting-dog but dare not ap- 
proach him. 

No. L. 
When a mean wretch cannot vie with another 
in virtue, out of his wickedness he begins to 
slander. The abject envious wretch will slan- 
der the virtuous man when absent ; but when 
brought face to face, his loquacious tongue be- 
comes dumb. 

No. LI. 

But for the cravings of the belly, not a bird 
would have fallen into the snare ; nay, the fow- 
ler would not have spread his net. The belly 
is chains to the hands and fetters to the feet. He 
who is a slave to his belly seldom worships God. 

No. LII. 

Wise men eat late, holy men half satisfy their 
appetites, and hermits take only what is suffi- 
cient to sustain life ; young men devour all that 
is in the dish, the old eat until they sweat ; but 
the Calenders devour so voraciously that there 
is not in their stomachs room for drawing breath, 
nor is there left on the table a morsel for any 

one. 



279 

one. He who is a slave to his belly sleeps not 
for two nights ; one night from a loaded sto- 
mach, and the next night through want. 

No. LIII. 

To consult with women is ruin, and to be 
liberal towards the seditious is a crime. When 
you support and favour the vicious, you commit 
wickedness with your power by participation. 

LIV. 

Whosoever hath his adversary in his power 
and doth not destroy him, is an enemy to him- 
self. When there is a stone in the hand, and 
the head of a snake under the stone, the pru- 
dent man delayeth not execution. To shew 
mercy to the sharp-teethed tiger would be doing- 
injury to the sheep. But others have advanced 
the contrary, and said, that in the execution of 
a prisoner delay is best, because you retain the 
power of killing or of releasing : but should he 
be put to death without deliberation, good coun- 
sel may perchance be lost, since reparation is 
impossible. It is easy to take away life but im- 
possible to restore it. It is a rule of reason that 

the 



280 



the archer should have patience, for when the 
arrow has left the bow it will not return. 

LV. 

The wise man, who engages in a controversy 
with those who are ignorant of the subject, 
should not entertain any expectation of gaining 
credit. If an ignorant man, by his loquacity, 
should overpower a wise man, it is not to be 
wondered at because a common stone will break 
a jewel. Why is it surprising if a nightingale 
should not sing when a crow is in the same 
cage? If a virtuous man is injured by a vaga- 
bond he ought not to be sorry or angry. If a 
worthless stone bruise a golden cup, its own 
worth is not thereby increased nor the value of 
the gold lessened. 

LVI. 

If a wise man, falling in company with mean 
people, does not get credit for his discourse, 
be not amazed ; for the sound of the harp can- 
not overpower the noise of the drum, and the 
fragrance of ambergris is overcome by fetid 
garlic. The ignorant wretch was proud of his 

loud 



281 



loud voice, because he had impudently con- 
founded the man of understanding. Are you 
ignorant that the musical mode of Hijaz is con- 
founded by the noise of the warrior's drum ? If a 
jewel falls into the mud it is still the same pre- 
cious stone ; and if dust flies up to the sky it 
retains its original baseness. A capacity without 
education is deplorable, and education without 
capacity is thrown away. Ashes, although of 
high origin, fire being of a noble nature, yet hav- 
ing no intrinsic worth, are no better than dust. 
Sugar obtains not its value from the cane, but 
from its innate quality. Musk has the fragrance 
in itself, and not from being called a perfume by 
the druggist. The wise man is like the druggist's 
chest, silent but full of virtues ; and the block- 
head resembles a warrior's drum, noisy but 
an empty prattler. A wise man, in the com- 
pany of those who are ignorant, has been com- 
pared by the sages to a beautiful girl in the 
company of blind men ; or to the Koran in the 
house of an infidel. When the land of Canaan 
was without virtue, the birth of Joseph did not 
increase its dignity. Shew your virtue, -if you 
possess nobility ; for the rose sprang from the 
thorn, and Abraham from Azur. 

No. 



282 

No. LVII. 

A friend whom you have been gaining dur- 
ing your whole life, you ought not to be dis- 
pleased with in a moment. A stone is many 
years becoming a ruby, take care that you do 
not destroy it in an instant against another stone. 

No. LVIII. 

Reason is under the power of sense ; as a 
man becomes weak in the hand of an artful 
woman. Shut the door of that house of plea- 
sure which you hear resounding with the loud 
voice of a woman. 

No. LIX. 

A purpose without power, is fraud and de- 
ceit ; and power without design, is ignorance 
and madness. The first requisites are judg- 
ment, prudence, and wisdom, and then a king- 
dom ; because putting power and wealth into 
the hand of the ignorant, is furnishing weapons 
against themselves. 

No. LX. 

The liberal man who eats and bestows, is 
better than the religious man who fasts and 

hoards. 



283 

hoards. Whosoever hath forsaken luxury, to 
gain the approbation of mankind, hath fallen 
from lawful into unlawful voluptuousness. The 
hermit who sitteth in retirement, not for the 
sake of God, what shall the hopeless wretch 
behold in a dark mirror ? A little and a little 
collected together become a great deal ; the 
heap in the barn consists of single grains, and 
drop and drop form an inundation. 

No. LXI. 

A wise man ought not to suffer the insolence 
of a common person to pass unnoticed, as he 
thereby injures both parties; for his own re- 
spectability will be lessened and the other con- 
firmed in his ignorance. When you speak to a 
low fellow with kindness and benignity, it in- 
creases his arrogance and perverseness. 

No. LXII. 

Sin, by whomsoever committed, is detes- 
table, but most so in a learned man : because 
learning is the weapon for combating Satan ; 
and if the armed man is taken prisoner, the 
greater will be his shame. An ignorant ple- 
beian of dissolute manners, is better than a 

learned 



284 

learned man without temperance : for that 
through blindness lost the road, and this, who 
had two eyes, fell into the well. 

No. LXIII. 

He whose bread people do not eat in his life- 
time, when he dies they mention not his name. 
Joseph the Just, when there was a famine in 
Egypt, ate not his fill, in order that he might 
not forget those who were hungry. The widow 
relishes grapes, and not the master of the vine- 
yard. He who lives in ease and wealth, how 
can he know what it is to be hungry? He 
knows the condition of the distressed, whose 
own circumstances are needy. O thou, who 
art mounted on a swift horse, reflect that the 
ass laden with thorns is sticking in the mud. 
Ask not fire from the house of the neighbouring 
Durwaish, for that which issues from his chim- 
ney is the smoke of his heart. 

No. LXIV. 

Ixa season of scarcity and drought, inquire 
not of a distressed Durwaish how he does ; 
unless you mean to apply ointment to his wound 
by giving him sustenance. When you see a 

loaded 



285 

loaded ass sticking in the mud, take compassion 
on him, or at any rate pass not over his head ; 
but when you proceed and inquire how he came 
there, bind up your loins as becometh a man, 
and lay hold of the ass's tail . 

No. LXV. 

Two things are morally impossible ; to enjoy 
more than Providence has allotted, or to die 
before the appointed time. Destiny will not 
be altered by our uttering a thousand lamen- 
tations and sighs, nor by our praises or com- 
plaints. The angel who presides over the 
treasury of winds, what does he care if the 
lamp of an old widow is extinguished ? 

No. LXVI. 

O thou who art in want of subsistence, be 
confident that thou shalt eat. And thou whom 
death hath required, flee not, for thou canst 
not preserve thy life. With or without your 
exertion, Providence will bestow daily bread ; 
and if thou shouldst be in the jaws of the lion 
or of the tiger, they could not devour you ex- 
cepting on the day of your destiny. 

No. 



286 



No. LXVII. 

That which is not allotted the hand cannot 
reach ; and what is allotted will find you, 
wherever you may be. You have heard with 
what toil Secunder penetrated to the land of 
darkness ; and that, after all, he did not taste 
the water of immortality. 

No. LXVIII. 

A fisherman, unassisted by destiny, could 
not catch a fish in the Tigris ; and the fish, with- 
out fate, could not have died on the dry land. 
The covetous man explores the whole world 
in pursuit of a subsistence, and fate is close at 
his heels. 

No. LXIX. 

A wicked rich man is a clod of earth gilded ; 
and a pious Durwaish is a beauty soiled with 
earth : this wears the patched garment of Moses, 
and that has the ulcer of Pharoah covered with 
jewels. The virtuous man, under adversity, 
preserves a cheerful countenance ; but the 
wicked man, in prosperity, holds down his 
head. Whosoever possesses rank and wealth, 

and 



287 

and relieves not those who are in distress, in- 
form him that in the next world he will find 
neither dignity nor riches. 

No. LXX. 

'The envious man begrudgeth the bountiful 
goodness of God, and is inimical to those who 
are innocent. 

I heard a little fellow, with dry brains, speak- 
ing disrespectfully of a person of rank : I said, 
" O Sir, if you are unfortunate, what crime have 
fortunate men committed?'' Wish not ill to 
the envious man, for the unfortunate wretch is 
a calamity to himself. Where is the need of 
your shewing enmity towards him who has 
such an adversary at his heels. 

No. LXXI. 

A student without inclination, is a lover 
without money; a traveller without observa- 
tion, is a bird without wings ; a learned man 
without works, is a tree without fruit; and a 
devotee without knowledge, is a house without 
a door. 

No. 



288 

No. LXXII. 
The Koran was revealed that men might 
learn good morals, and not that they should 
recite the written sections. The unlettered re- 
ligious man is a foot-traveller, whilst the negli- 
gent learned man is a sleeping rider. A sinner 
who lifts up his hands in prayer, is better than 
a devotee who exalts his head. A military 
officer, who is good-natured and courteous, is 
better than an oppressive lawyer. 

No. LXXIII. 

A learned man without works is a bee with- 
out honey. Say to the austere and uncivil bee, 
" When you cannot afford honey do not sting." 

No. LXXIV. 

A man without virility is a woman, and an 
avaricious devotee is a highway robber. O thou 
who hast put on white garments, to appear holy 
in the sight of men, thou hast thereby black- 
ened the register of works. The hand ought 
to be restrained from worldly pursuits, whether 
the sleeve is long or whether it is short. 

No. 



289 



No. LXXV. 
Two persons never free their hearts of regret, 
nor their sorrowing feet from the mud. One 
is the merchant whose ship has been wrecked ; 
and the other, the heir who has got into the 
company of Calenders : as they have said, ' Al- 
though a dress bestowed by a monarch is valu- 
able, yet one's own coarse clothes are prefer- 
able ; and although the great man's food is 
exquisite, still the scraps of one's own table 
are more delicious.' Vinegar and pot-herbs 
obtained by one's own labour, are preferable 
to bread and lamb received from the hand of 
the head man of the village. 

No. LXXVI. 

It is contrary to reason and to the counsel of 
the wise, to take medicine without confidence, 
or to travel an unknown road without accom- 
panying the caravan. 

No, LXXVII. 

They asked Imam Mursheed Mohammed Ben 
Mohammed Ghezaly, on whom be the mercy 
of God ! by what means he had attained to such 
a degree of knowledge. He replied,. " In this 

u manner : 



290 



manner : — whatever I did not know, I was not 
ashamed to inquire about." There will be 
reasonable hopes of recovery when you get a 
skilful physician to feel your pulse. Inquire 
about every thing that you do not know ; since, 
for the small trouble of asking, you will be 
guided in the respectable road of knowledge. 

No. LXXVIII. 

Whenever you are certain that any thing- 
will be known to you in time, be not hasty in 
inquiring after it, as you will thereby lessen 
your authority and respectability. When Lok- 
man saw that in the hand of David iron became 
miraculously like wax, he did not ask how he 
did it, being persuaded that without asking it 
would be made known. 

No. LXXIX. 

Amongst the qualifications for society, it is 
necessary either that you attend to the con- 
cerns of your household, or else devote yourself 
to religion. 

o 

Tell your story in conformity to the temper 
of the hearer, if you know that he is well dis- 
posed towards you. Any wise man who asso- 
ciates 



291 

ciates with Mujnoon, will talk of nothing else 
but of the face of Leila. 

No. LXXX. 

Whosoever associates with the wicked, al- 
though he may not imbibe their principles, will 
be accused of following their ways ; in like 
manner as if a person should go to a tavern with 
intention to say his prayers, it would only be 
imagined that he went there to drink wine. You 
have stigmatised yourself with the character 
of ignorance, from having associated with the 
ignorant. I asked a wise man to tell me a 
maxim. He replied, " Associate not with the 
ignorant ; for if you are a man of judgment, 
you will thereby become an ass ; and if you are 
ignorant, you will increase your stupidity." 

No. LXXXI. 

It is well known, that if a child lays hold 
of the bridle of a tractable camel, he may be led 
a hundred fursungs without being in the least 
disobedient ; but if the road becomes dangerous 
and threatens death, and the child through igno- 
rance, wants the camel to go that way, he slips 

u 2 the 



292 



the bridle out of his hand and will not obey 
him any longer ; because in the time of danger 
courteousness is a crime : for they have said, 
' An enemy does not become a friend through 
indulgence ; nay, it increases his avarice.' Be 
humble unto him who shews you kindness, and 
to him who acts contrarily fill his eyes with 
dust. Speak not with favour and kindness to 
a man of austere countenance, for rusty iron is 
not polished with a smooth file. 

No. LXXXII. 

Whosoever interrupts the conversation of 
others to make a display of his own wisdom, 
certainly betrays his ignorance. The sages have 
said, that a wise man speaketh not until they 
ask him a question. Although the tempera- 
ment of the discourse may be true, yet it is 
difficult to admit his pretensions. 

No. LXXXIII. 

Once, when I had a sore under my garment, 
my superior, on whom be the mercy of God ! 
every day asked me, " How do you do ?" avoid- 
ing to mention the seat of my complaint, for it 

is 



293 

is not decent to call every part by its name. 
He who does not ponder his words will be 
offended at the answer which he receives. As 
long as you are in doubt whether an expression 
is perfectly correct, you ought not to open your 
mouth. If by speaking truth you should con- \ 
tinue in confinement, it is better than getting 
released by uttering falsehood. 

No. LXXXIV. 

Telling a lie is like inflicting a wound, which 
when healed leaves a scar. Joseph's brethren 
having become notorious for falsehood, when 
they spoke truth it was not believed. God 
hath said, " You shall be interrogated concern- 
ing your affections." 

When one who practises veracity commits a 
mistake, it is allowable to pass it over ; but 
when he, who is notorious for falsehood speaks 
truth, you will say it is a lie. 

No. LXXXV. 

Man is, beyond dispute, the most excellent 
of created beings, and the vilest animal is a 
dog : but the sages agree, that a grateful dog- 
is 



294 

is better than an ungrateful man. A dog never 
forgets a morsel, although you pelt him an hun- 
dred times with stones; but if you cherish a 
mean wretch for an age, he will fight with you 
for a mere trifle. 

No. LXXXVI. 

A sensualist does not practise virtue, and 
he who is unskilful is not fit to rule over others. 
Spare not the voracious ox, for a glutton is given 
to sloth. If you wish to fatten like an ox, sub- 
mit your body to the oppressors like an ass. 

No. LXXXVIL 

It is said in the Gospel, " O sons of Adam, 
if I should grant you riches, you would be 
more intent on them than on me ; and if I 
should make you poor, your hearts would be 
sorrowful ; and then how could you properly 
celebrate my praise, and after what manner 
would you worship me ? Sometimes in afflu- 
ence you are proud and negligent, and again in 
poverty you are afflicted and wounded. Since 
such is your disposition both in happiness and 
in misery, I know not at what time you will 
find leisure to worship God." 

No. 



295 

No. LXXXVIIL 
The Divine will displaces one from the 
throne of royalty and preserves another in the 
fish's belly. Happy is the state of him who 
keepeth thee, O God, in continual remem- 
brance, although he were in the belly of the 
whale, like Jonas. 

No. LXXXIX. 

If God should unsheath the sword of his 
wrathful indignation, both prophets and saints 
would shrink back with dread ; and if he were 
to bestow a glance of benignity, the wicked 
would obtain virtue. If at the resurrection he 
should be strict in judgment, what can even 
the prophets plead in excuse? Let us say, 
" Out of thy mercy remove the veil, seeing that 
sinners are in hopes of pardon." 

No. XC. 

He who is not brought into the road of rec- 
titude by worldly afflictions shall suffer eternal 
punishment. The Almighty said, " Of a truth, 
I will cause you to suffer light punishment, and 
not the greatest torments." Great men first 

admonish 



296 

admonish and then confine : when they give 
advice and you listen not, they put you in fet- 
ters. The fortunate take warning from the 
histories and precepts of the ancients, in order 
that themselves may not become an example to 
posterity. 

The bird alighteth not on the spread net 
when it beholds another bird in the snare. 
Take warning by the misfortunes of others, 
that others may not take example from you. 

No. XCI. 

He who is born deaf, how can he hear? and 
he on whom the noose is flung, how can he 
avoid going ? To those who are befriended by 
God, the dark night is as bright as the shining 
day; but this happiness is not procurable by 
the strength of the arm, until it is granted by 
God. To whom else shall I complain, since 
there is no other judge, and there being no 
hand higher than thine ? Whosoever thou 
guidest, cannot stray, and whosoever thou 
causest to wander, hath no guide. 



No. 



297 



No. XCII. 
A durwaish, whose end is good, is better 
than a king whose end is evil. It is better to 
suffer sorrow before, than after the enjoyment of 
happiness. 

No. XCIII. 

The sky enriches the earth with showers, 
and the earth returns it nothing but dust. A 
jar exudes whatever it contains. If my dispo- 
sition is not worthy in your sight, quit not your 
own good manners. The Almighty beholdeth 
the crime and concealeth it ; and the neighbour 
seeth not, yet proclaimeth it aloud. God preserve 
us ! if men knew what is done in secret no one 
would be free from the interference of others. 

No. XCIV. 

Gold is obtained from the mine by digging 
the earth, and from the miser by digging his 
soul. Men of grovelling disposition expend 
not, and hoard with care; saying that the 
hopes of expending is better than having spent. 
You will see one day, according to the wish of 
the enemy, the money left and the wretch dead. 

No. 



298 

No. XCV. 
Those who do not pity the weak will suffer 
violence from the powerful. It does not al- 
ways happen that the strong arm can over- 
power the hand of the weak. Distress not 
the heart of the weak, lest you fall by one 
more powerful than yourself. 

No. XCVI. 

The wise man, on beholding contention, with- 
draweth himself; and when he seeth peace, 
droppeth anchor ; because there is safety on 
the beach, and here is enjoyment in the middle. 

No. XCVII. 

The gamester wants three sixes, but three 
aces turn up. Pasture land is a thousand times 
better than the plain ; but the horse has not 
command of the reins. 

No. XCVIII. 

A Durwaish in his prayer said, "O God, 
shew pity towards the wicked, for on the good 
thou hast already bestowed mercy by having 
created them virtuous." 

No. 



299 



No. XCIX. 

Jumshaid introduced distinctions in dress, 
and was the first person who wore a ring on the 
finger. They asked him why he had given the 
whole grace and ornament to the left, whilst 
excellence belongs to the right hand ? He re- 
plied, " The right hand is completely orna- 
mented by its own rectitude." Feridoon com- 
manded the Chinese embroiderers to embroider 
the following words on the outside of his pa- 
vilion, ' O man of prudence, do thou good to 
the wicked, for the virtuous are of themselves 
great and happy.' 

No. C. 

They said to a great man, " Seeing that the 
right possesses so much excellence, what is the 
reason of their wearing the ring on the left 
hand?" He replied, " Don't you know that 
the virtuous man is always neglected ? He who 
hath appointed both happiness and misery, be- 
stoweth either virtue or riches." 

No. CI. 

He is the proper person to give advice to 
kings who neither dreads the loss of his head 

nor 



300 

nor seeks for reward. He who is orthodox, 
whether you pour money under his feet or ap- 
ply an Indian scimitar to his head, has neither 
hope nor fear from any one ; and this is the 
true basis of piety. 

No. CII. 

A King is for the restraint of oppressors, the 
superintendant of police for guarding off mur- 
derers, and the Cazy for hearing complaints 
against thieves. Two men of honest intentions 
never refer their complaint to the Cazy. 

When you perceive what is just, and that it 
must be given, it is better to give it with kind- 
ness than with contention and displeasure. If 
a man does not pay the tax willingly, the 
officer's servant will exact it by force. 

No. cm. 

The teeth of every one are blunted by sour- 
ness, excepting the Cazy's, which are affected 
by sweetness. The Cazy who takes four cucum- 
bers as a bribe, will admit evidence in your 
favour for ten fields of musk-melons. 



No. 



301 
No. CIV. 

What can an old prostitute do but vow not 
to sin any more ; or a degraded superintendant 
of police, besides promising not to injure man- 
kind ? A youth who makes choice of retirement, 
is a lion- like man in the path of God ; for an 
old man is not able to move from his corner. 

No. CV. 

They asked a wise man, why out of many 
famous trees which the Almighty hath created, 
lofty and fruit-bearing, the cypress alone is 
called free, although it beareth not fruit. He 
replied, " Every tree hath its appointed fruit 
and season, with which it is at one time flou- 
rishing and at another time is destitute and 
withering ; to neither of which states the cypress 
is exposed, being always flourishing, as is the 
state of those who are free. Place not your 
heart on that which is transitory, for the river 
Tigris will continue to flow through Bughdad 
after that the Khalifs shall have ceased to reign. 
If you are able, imitate the date-tree in libera- 
lity, but if you have not the means of munifi- 
cence be free, like the cypress." 

No. 



302 

No. CVI. 

Two persons died and carried with them 
regret : he who had riches and did not enjoy ; 
and he who had knowledge, but made no use 
of it. No one ever saw a learned man who was 
a miser, that people did not endeavour to point 
out his faults ; but if a generous man hath two 
hundred defects, his generosity will cover 
them. 



Conclusion 



303 



CONCLUSION OF THE BOOK. 

Through God's assistance, the book entitled 
the Garden of Roses is now brought to a con- 
clusion. Throughout the whole of this work I 
have not followed the custom of authors, by 
inserting verses borrowed from former writers. 
It is better to be dressed in one's own old gar- 
ments than to ask the loan of a new vest. The 
discourses of Sady are for the most part cheerful, 
and mixed with pleasantry ; on which account 
the short-sighted extend the tongue of reproach, 
saying, that it is not the part of a wise man to 
waste the brain in vain pursuits, and to endure 
the smoke of the lamp without deriving any 
advantage; however the enlightened minds of 
the intelligent, who comprehend the tendency 
of a discourse, are sensible that the pearls of 
salutary advice are threaded on the string of 
style, and that the bitter medicine of admonition 
is mixed with the honey of pleasantry, in order 
that the reader might not in disgust refuse his 
acceptance. We have offered our advice in its 
proper place, and spent a long time on the 

undertaking ; 



304 

undertaking; if it is not listened to with the 
ear of avidity, yet the messenger performs his 
duty by delivering the message. O thou who 
perusest this book, entreat the mercy of God 
for its author, and pardon for him who trans- 
cribed it, and ask for your ownself whatever 
good you may require, after which implore 
forgiveness for the owner of it. The book is 
finished through the aid of that Monarch who 
is the bestower of all good gifts. 



FINIS, 



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